This entry is deliberately restrained, and the restraint is the accurate response rather than a gap in the record.
Lakota religion is living. It has custodians, it has offices entered by instruction and by call, and it has ceremonies whose conduct by outsiders has been objected to by name, in a declaration issued by Lakota leaders in 1993 that remains the community's stated position.
What the atlas records at this level is the shape rather than the content. Sacred power is understood as a quality present in the world and concentrated in particular beings, places and objects, rather than as a court of gods with ranks and offices. There is no divine king, no succession between generations of deities, and no roster to enumerate. The pipe and its origin, brought by a figure whose visit founded the ceremonial life of the people, stand at the centre of the tradition's account of itself.
The geography is specific. He Sapa, the Black Hills, holds a position no other place holds, and the legal history of that claim is a matter of public record and continuing litigation.
The seven rites are named in the tradition and are not described here. What they are for, who may conduct them, and what happens within them is held by the people who hold them, and the atlas records that this is so rather than working around it.