They sing songs and pray, calling O mitakuye oyas'in when it is time to get out.
Every time the call rang out, O mitakuye oyas'in, I lifted the blanket, steam and heat washing over me.
Some little things, like how do a few sprigs of cedar turn water to tea, and what the hell does mitakuye oyas'in mean?
Coupled with the concept of mitakuye oyas'in is the notion of the tiospaye, or a group of people who live together or who are related by blood, marriage, or adoption (White Hat, 1999; Marshall, 2001).
Thus, the terms mitakuye oyas'in and tiospaye were central in my recent interviews with Albert White Hat, Sr.
This outstanding book is about Joe Eagle Elk (1931-91) and Lakota ways of healing; it is about tiospaye (extended family of birth and nurture), and its foundation, mitakuye oyas'in
(all my relatives).
The dimensions of spirit and mitakuye oyas'in understood in traditional Lakota philosophy are very similar to the Buddhist notion or spirit of tiep hien (Nhat Hahn, 1998).
The Lakota term mitakuye oyas'in often is heard during ceremonies reminding and reaffirming the participants of their relationships to ancestral spirits, powers, and energies of creation and their tios'paye, or kinship relatives, and the extended family and community.