The  Niitsitapi, a black-speaking people, place great importance on family, kinship, and social responsibility within their community. 

Their way of life  is based on interdependent relationships, where terms  such as "wife" and "husband" extend to  the wider family  group, implying mutual obligations. For example, if a  man died, his brothers would take responsibility for the  welfare of his widow and children. This structure allowed the community to care for each other, especially  in difficult times such as the late  1800s, when disease and  war reduced the male population, making  polygamous marriages more  common. Family structure and  leadership Camps were organized  around family ties through marriage, and individuals had the  ability to move between camps based on  their personal  relationships. Decision-making was collaborative,  based on consensus. Leaders were chosen for their wisdom, generosity,  talent, and ability to unite people, rather than holding fixed positions of authority. Leadership was also situational; a  war chief did not necessarily lead a buffalo  hunt. Families were grouped into larger units or clans that occupied specific territories. These clans, in turn, formed the basis of three  Pie-Noir-speaking nations:
Siksika (Blackfoot) along the eastern region
Kainai (Many  Chiefs) in the  Central Zone
Piikani (Scabby  Clothes) along the  plains
Piikani was later divided by the  Canada-US border into Ammskaapipiikani (Montana) and Apatohsipiikani  (Alberta). Kinship and  social organization
Niitsitapi communities  fostered strong inter-clan and  international relationships through marriage, where obligations extended  beyond family lines, clans, and entire nations. This interconnectedness ensured that support and care extended beyond  the immediate family  unit.
Age-specific partnerships
Niitsitapi men participated in  "age-specific" or  "all-husband" societies, which were  important for social and ceremonial  reasons:
Boys joined these societies around  the age  of seven or eight and  advanced to higher ranks every four  years. Membership involved exchanges  of gifts with  older members who passed  on responsibilities and  privileges. Adult societies required the participation of female partners, who cared for sacred  objects. This partnership added another dimension  to the kinship  ties within the societies, further  strengthening social  bonds. Niitsitapi women also  had their own society, known as Motokis, which was  made up entirely of women and  spread throughout the  nation.
Sacred Relationships and Peace  Agreements
Although the Niitsitapi were  known to be fierce warriors, they  were also  skilled in peaceful diplomacy. Their concept of innaihtsookakihtsimaan emphasized the  sanctity of peaceful relationships. Treaties between groups were formalized  by:
Making peace.
Praying together
Calling upon Ihtsitpaitapiyopa (the divine spirit) to witness and sanctify peace  agreements. This way of life  emphasizes the importance of unity, responsibility, and  interdependence in Niitsitapi society, where social and spiritual  connections shaped every aspect of  life, from family care to political alliances.