Editing Sioux (section)

=== Funeral practices ===
'''Traditional Funeral Practices'''
[[File:Funeral scaffold of a Sioux chief 0044v crop.jpg|thumb|Funeral scaffold of a Sioux chief ([[Karl Bodmer]])]]
It is a common belief amongst Siouan communities that the spirit of the deceased travels to an [[afterlife]]. In traditional beliefs, this spiritual journey was believed to start once funeral proceedings were complete and spanned over a course of four days. Mourning family and friends took part in that four-day [[Wake (ceremony)|wake]] in order to accompany the spirit to its resting place.<ref name=":02">{{cite news |last=Koskan |first=Danie |url=https://rapidcityjournal.com/lifestyles/faith-and-values/native-american-funerals-have-changed-but-retain-unique-qualities/article_1a401652-917b-5368-807e-b24c47b665ff.html |title=Native American funerals have changed but retain unique qualities |work=[[Rapid City Journal]] |date=November 15, 2014 |access-date=May 6, 2019 |archive-date=May 6, 2019 |archive-url=https://web.archive.org/web/20190506190501/https://rapidcityjournal.com/lifestyles/faith-and-values/native-american-funerals-have-changed-but-retain-unique-qualities/article_1a401652-917b-5368-807e-b24c47b665ff.html |url-status=live }}</ref> In the past, bodies were not embalmed but put up on a [[burial tree|burial tree or scaffold]] for one year before a ground burial. A platform to rest the body was put up on trees or, alternately, placed on four upright poles to elevate the body from the ground.<ref>Doyle, Susan B. (2000): ''Journeys to the Land of Gold. Emigrant Diaries from the Bozeman Trail, 1863–1866''. Helena</ref> The bodies were securely wrapped in blankets and cloths, along with many of the deceased personal belongings and were always placed with their head pointed towards the south. Mourning individuals spoke to the body and offer food as if it were still alive.<ref>Wood, W. Raymond and Thomas D. Thiessen (1987): ''Early Fur Trade on the Northern Plains. Canadian Traders Among the Mandan and Hidatsa Indians, 1738–1818''. Norman and London</ref> This practice, along with the [[Ghost Dance]], helped individuals mourn and connect the spirits of the deceased with those who were alive.<ref name="MooneyJ">Mooney, James. ''The Ghost Dance Religion and Wounded Knee''. New York: Dover Publications; 1896</ref> The only time a body was buried in the ground right after their death was if the individual was murdered: the deceased were placed in the ground with their heads towards the south, while faced down along with a piece of fat in their mouth.<ref name="MooneyJ"/>

'''Contemporary Funeral Practices'''

According to Pat Janis, director of the [[Oglala Sioux Tribe]]'s Burial Assistance Program, funeral practices of communities today are often a mix of traditions and contemporary Christian practices. While tree burials and scaffold burials are not practiced anymore, it is also now rare to see families observe a four-day wake period. Instead, the families opt for one- or two-day wake periods which include a funeral feast for all the community. Added to the contemporary funeral practices, it is common to see prayers conducted by a medicine man along with traditional songs often sung with a drum. One member of the family is also required to be present next to the body at all times until the burial.<ref name=":02"/> Gifts are placed within the casket to aid with the journey into the afterworld, which is still believed to take up to four days after death.<ref name=":02"/>