Editing Sioux (section)

==== {{Lang|dak|Thiyóšpaye}} (community) kinship ====
[[File:Bird's Eye View of Sioux Camp at Pine Ridge, South Dakota - NARA - 530802.jpg|thumb|{{Lang|dak|Thiyóšpaye}} at Pine Ridge, South Dakota, c. 1890]]
Prior to the arrival of Europeans, the different {{Lang|dak|Očhéthi Šakówiŋ}} villages ({{Lang|dak|oyáte}}, {{Gloss|tribe, nation}}) consisted of many {{Lang|dak|thiyóšpaye}} ({{Gloss|camp circles}}), which were large extended families united by kinship ({{Lang|dak|thiwáhe}}, {{Gloss|immediate family}}).<ref name="Deloria 1998">{{cite book | last=Deloria | first=Ella | title=Speaking of Indians | publisher=University of Nebraska Press | location=Lincoln | year=1998 | isbn=978-0-8032-6614-8 | oclc=38884640}}</ref> {{Lang|dak|Thiyóšpaye}} varied in size, were led by a leader appointed by an elder council and were nicknamed after a prominent member or memorable event associated with the band. Dakota ethnographer [[Ella Cara Deloria]] noted the kinship ties were all-important, they dictated and demanded all phrases of traditional life:

{{blockquote|"I can safely say that the ultimate aim of Dakota life, stripped of accessories, was quite simple: one must obey kinship rules; one must be a good relative. No Dakota who participated in that life will dispute that… every other consideration was secondary—property, personal ambition, glory, good times, life itself. Without that aim and constant struggle to attain it, the people would no longer be Dakotas in truth. They would no longer even be human. To be a good Dakota, then, was to be humanized, civilized. And to be civilized was to keep the rules imposed by kinship for achieving civility, good manners, and a sense of responsibility toward every individual dealt with".<ref name="Deloria 1998"/>}}

During the [[North American fur trade|fur trade era]], the {{Lang|dak|thiyóšpaye}} refused to trade only for economic reasons. Instead the production and trade of goods was regulated by rules of kinship bonds.<ref name="dakotaeconomics">{{cite journal |last1=Whelan |first1=Mary |title=Dakota Indian Economics and the Nineteenth-Century Fur Trade |journal=Ethnohistory |date=Spring 1993 |volume=40 |issue=2 |page=249 |publisher=Duke University Press| doi=10.2307/482203|jstor=482203 }}</ref> Personal relationships were pivotal for success: in order for European-Americans to trade with the {{Lang|dak|Očhéthi Šakówiŋ}}, social bonds had to be created.<ref name="dakotaeconomics"/> The most successful fur traders married into the kinship society, which also raised the status of the family of the woman through access to European goods.<ref name="Sundstrom 2002">{{cite journal | last=Sundstrom | first=Linea | title=Steel Awls for Stone Age Plainswomen: Rock Art, Religion, and the Hide Trade on the Northern Plains | journal=Plains Anthropologist | publisher=Plains Anthropological Society | volume=47 | issue=181 | year=2002 | pages=99–119| doi=10.1080/2052546.2002.11949234 | s2cid=162616450 }}</ref> Outsiders are also adopted into the kinship through the religious {{Lang|dak|Huŋkalowaŋpi}} ceremony. Early European explorers and missionaries who lived among the Dakota were sometimes adopted into the {{Lang|dak|thiyóšpaye}} (known as "huŋka relatives"), such as [[Louis Hennepin]] who noted, "this help'd me to gain credit among these people".<ref name="Ruml 2009 pp. 507–531">{{cite journal | last=Ruml | first=Mark | title=The Dakota Little People and the Tree-Dweller Dreamers: A matter of respect | journal=Studies in Religion/Sciences Religieuses | publisher=SAGE Publications | volume=38 | issue=3–4 | year=2009 | issn=0008-4298 | doi=10.1177/00084298090380030601 | pages=507–531| s2cid=143879263 }}</ref> During the later [[Indian reservation#Rise of Indian removal policy (1830–1868)|reservation era]], districts were often settled by clusters of families from the same {{Lang|dak|thiyóšpaye}}.<ref name="Pickering 2000 p. 8">{{cite book | last=Pickering | first=Kathleen | title=Lakota culture, world economy | publisher=University of Nebraska Press | location=Lincoln | year=2000 | isbn=978-0-8032-3690-5 | oclc=50699906 | page=8}}</ref>