b'When the child reaches the stage of puberty providedwithaspiritualmaptosustainselffortheboyitiswhenhisvoicechanges physically,mentally,emotionallyandfrom a high pitch to a deeper tone, and for spiritually.OncetheyouthreachestheElderthe girl it is when she has her first menstrual stageoflifetheybecometheteacher,thecycle a ceremony is held for them to mark guide,andaccepttheresponsibilityofandcelebratethetransitionfrombeinga maintainingsocialorder,observingcustomchildtobecomingayoungmanoryoung law and spiritual order modeling all of thesewoman. The rites of passage ceremonies are fortheyoungergenerations.Withoutorder,another way of showing the youth the path to there is chaos, wandering, confusion and thattake in their life, in short, a spiritual map. The cantranslatetosubstanceuse/abuse,beliefisthatcommunityand,inthis addiction,violence,self-harmand/orsuicidalexample,tiospaye,havearesponsibilityto behavior. providetheguidanceandmappingforthechild/youthsotheydonotwanderorget Below is a depiction of the Lakota concept oflost. Wandering is seen as a risk factor in that Oinajin Topa (Four Stage of Life); the arrows depicttheyouthmayfindunhealthyoptionsand the spiritual direction to follow while on themay lead to being lost. The sense of being journey on earth. The protective factors are thelostcanleadtoincreasedvulnerabilityand ceremonies, the sense of belonging, kinship andrisk of harm to self and/or others.purpose, and most importantly, being loved andcherished. Restoring and honoring culturalAstheyouthadvancestothethirdstageof lifeways as protective factors enhance healinglifeadulthoodtheynowhaveenough and strengthening of our youth. This can then leadteachingsandguidancetoliveinbalance to a strong path not only for the youth, but forand have been families, communities and Tribal Nations.'