Overview of the Model © By Richard Moves Camp. Early days People live by spiritual laws.
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Transcript of Overview of the Model © By Richard Moves Camp. Early days People live by spiritual laws.
Training OutcomesLOWO staff will understand core elements
of Oglala Lakota Practice Model (OLPM)LOWO staff will understand how OLPM can
help youth and families in their wellness journey
LOWO staff will understand how to utilize Lakota culturally-based services in their work with clients
LOWO staff will understand how to utilize the OLPM in their professional development
Spiritual laws/Wakan Wo-opeWocekiye – PrayerWolakota- Harmony and peaceWacante-ognake-GenerosityWoksape-Wisdom Wowacintanka-FortitudeWawuonihan- HonorWo-kagi- Respect
History of the Child’s welfareThe spiritual word of the Lakota that is still practiced today is Mitakuye Oyasin.No such thing as orphan in Lakota long ago.The word Mitakuye Oyasin is what a major role of the Lakota oyates’ survival from history through today.Having a many relatives is wealth to the Lakota.
History of Wakan wawicakupi/ Three sacred gifts to the oyateEarly days of the first Ceremony;Inipi /Oinikage was gifted to the lakota
wicasa around the BC era.The second Ceremony was the Ceremonial
gift called Pte heya pa- Fire Bundle, the story of the changing woman.
Third gift is the Pte hincala Canunpa-Sacred Calf Pipe.
The concept of lakota Oyate Wakanyeja Owicakeyapi, Inc.Congress authorizes the American Indian Tribes to take control and manage their own child welfare system,(ICWA 1978).The Oglala Sioux Tribal Council Authorizes LOWO a Charter to establish Tribal Agency through a Model.Lakota Oyate Wakanyeja Owicakeya pi, Inc. continues to edit model and move forward to provide services to the lakota oyate.
Practice Model-DefinedOglala Lakota Practice Model
(OLPM) intends to integrate traditional Lakota assessment and treatment interventions into a hybrid clinical practice model that serves Lakota youth and families in a different, more culturally based approach. (see addendum for OLPM graphic)
Lakota Oyate Wakanyeja Owicakiyapi
Search for Relatives-Lakota PermanencyMedicine Wheel #1
© Pending
Richard Moves Camp &
Casey Family Programs
Lakota Oyate Wakanyeja Owicakiyapi
The En’ghahan Wosecupi (Temporary Choosing, Temporary Care)
PHASE 1: Receive Service Request Intake
Gather information on the familyOrientation to the OLMP Protocol and Services
Orientation and option to receive services through differential approaches
Otakuye Okilepi Relatives are sought within the tiyospaye
(extended family)Tiyospaye Interpreters assist in locating
relatives Child maybe placed in another Tiyospaye or
Band
Concept of the Seven Council FiresThe Seven Council Fires of the TETON Band is the foundation of LOWO to secure safe families for the children.
LOWO will further work with the greater Seven Camp Fires of the Great Sioux Nation.
Lakota Oyate Wakanyeja Owicakiyapi
Wokicunze Kaghapi (Making a Commitment;) (Belonging) (Kinship/Permanency), initiating a Case Service Plan utilizing strength-based and family centered approaches.
PHASE 2b: Evaluate Request Family Group Decision Making
Maori model parallels the Lakota culture & traditionsInitial Assessment & Service Plan
Family develops a vision of their strengths and needsLakota Cultural Assessment
Understanding the families level of cultural awarenessSpiritual Assessment
Assistance from the spirits/ancestors to assess the families holistic well-being
Crisis Intervention & Support PlanIntegration of cultural, spiritual and clinical
assessments to coordinate services
Lakota Oyate Wakanyeja Owicakiyapi
Hunkapi (Making of Relatives; Relationship Building)One of the seven ceremonies which honors the spirit of
the individual and reinforcement of the kinship rolePHASE 3a & 4a: Provide Services/Re-evaluate
Hunkapi Wicoghan – Making of relatives ceremonyHunkapi Ceremony Lakota Mental Health Diagnosis and Treatment Indian Child Welfare Act/Family Preservation
ServicesFamily Development, Training & Support
Lakota Oyate Wakanyeja Owicakiyapi
Tiwahe Eyecinka Egloiyapi Nahan Op Unpi Kte – (The Family Moving Forward) (Building Sovereignty for the Family)
PHASE 3b & 4b: Provide Services/Re-evaluate Inipi (Sweat Lodge)
Purification Ceremony Nagi Kicopi (Calling back the Spirit)
Lost connection with spirit due to trauma Wasigla Ekignakapi (Wiping of Tears)
Healing ceremony to assist families through grief/trauma
Other Lakota Healing Ceremonies Transition Services
Independent Living Skills (youth transitioning)
INIPI / Sweat LodgeThe Staff and families continue to use the INIPI as foundation for the LOWO mission.
INIPI / Sweat LodgeLOWO Agency will educate children and families of the lodge and the importance of the INIPI.The agency of LOWO will always remember and honor the founding ancestors of the INIPI.
Lakota Oyate Wakanyeja Owicakiyapi
Tiwahe Eyecinka Egloiyapi Nahan Op Unpi Kte – (The Family Moving Forward) (Building Sovereignty for the Family)
PHASE 5: Closure
Decision made by client or staff to discontinue services
After CareDevelopment of plan to define further services
Closure Decision is made by the family or staff to end
services Continuance of services upon families request
Lakota Oyate Wakanyeja Owicakiyapi
Case Scenario: Tashina lost her father in a car accident when she was 7 years
old. Tashina’s mother could not cope with the loss and began drinking heavily and moved to Denver with Tashina. Eventually, due to the mother’s drinking and lack of supervision, Tashina was placed in a non-native foster home in Denver. After the Indian Child Welfare Act program intervened and made a motion to transfer, she Tashina’s case was transferred to Oglala Sioux Tribe. Tribal court granted LOWO the authority to place Tashina in a licensed foster home. Soon afterwards, Tashina told her foster mother that she was hearing her father’s voice call her by name.
As Tashina’s Family Support Specialist, what would be your initial assessment?
In what direction of the Oglala Lakota Practice Model (OLPM) would you begin to assess the situation?
Assuming that Tashina and her foster family are open to using Lakota cultural services, how would you use the OLPM to provide cultural services?
Lakota Oyate Wakanyeja Owicakiyapi
The Family Healing Circle Medicine Wheel #2
© Pending
Richard Moves Camp &
Casey Family Programs
Draft
Lakota Oyate Wakanyeja Owicakiyapi
Tiwahe Changleska Un Zapiti KteThe Family Healing Circle (West) (Belonging/Mastery)Cunka Wakan un WicozaniHealing Through the Power of the Horse
Culturally Based Equine Assisted Psychotherapy
Lakota Oyate Wakanyeja Owicakiyapi
Tiwahe Changleska Un Zapiti KteThe Family Healing Circle (North) (Mastery)Tatanka Wicoghan Un ZanipiHealing Through the Power of the Buffalo
Physical Health
Lakota Oyate Wakanyeja Owicakiyapi
Tiwahe Changleska Un Zapiti KteThe Family Healing Circle (East) (Mastery/Interdependence)Hehaka Wicoghan Un ZanipiHealing Through the Power of the Elk
Support Wakanyeja, Tiwahe, na Tiospaye in Lakota Ceremonies related to Child Birth, Developmental Milestones
Lakota Oyate Wakanyeja Owicakiyapi
Tiwahe Changleska Un Zapiti KteThe Family Healing Circle (South) (Interdependence/Generosity)Itokaga ta Wicoghan Un WicozaniHealing Through the Power of the Winged
Ones/Ancestors
Support Wakanyeja, Tiospaye in Resolving Conflicts, Being there for the Children
Wopila
Changleska II of the OLPMOne of the Roles/Deliverables of the LOWO is to recruit and Training Families
Primary focus for recruiting families for LOWO is the Oglala Band, and the other six bands of Lakota Oyate
Families will be trained based on the Changleska II
Changleska IILOWO Capacity Building Needed to Develop
The Changleska II is for healing and preparing families to participate in LOWO children and family Services.
Preparing for healthy Families is the mission for Changleska II
Lakota Oyate Wakanyeja Owicakeyapi, Inc LOWO stands as a model for all tribes to
follow and deliver to services for the Child and family.
LOWO empowers families and individuals for become healthy, and strong people once again.