From the Dogrib point of view, the landscape is a living entity, filled with 'powers' that can help or harm travellers. As a 1998 article on the Idaa Trail noted, "...travelling across the landscape one must constantly mitigate the impact of personal actions by appeasing these entities with votive offerings, and by observing strict rules of behaviour. For example, at each new water body encountered en route, offerings are left. In the Dogrib vernacular it is said that these places, and the entities inhabiting them, are being 'paid'."
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There are several different types of sacred sites known to the Dogrib (which were classified into six categories in the above noted article):

1) Goghanai?ii - "It Tells Us"
These sites are often associated with culture heroes such as Yamozhah, and are always regarded as powerful. Such sites frequently have rituals linked to them, and are performed to predict one's fortune.

2) Weyiidii - "Spirit Animals, Dwelling"
Giant "spirit animals" inhabit these types of sites and are usually thought to be dangerous. As such, special rituals and offerings are required to appease the spirits at these places.

3) Nàte K'è - "Dreaming Places"
A small number of places are known for their dream inducing qualities. According to Dogrib elders, young men would often visit these places in order to dream and obtain ik'òò (medicine), which would help the youth become a good hunter.

4) Kwe Nezi - "Good Rock"
Some sites are known for the important resources they provide, such as ochre for decorating, stone for carving tools and pipes, or birch trees for building canoes and bows. Offerings are always made at these locations.

5) Dòkw'òò Whetla - "Graves"
Since the arrival of Christian missionaries, Dogrib graves have been marked by white picket fences. These sites are considered very sacred and powerful and have many customs associated with them. Travellers have occasion to communicate with the buried individuals, and will always stop to clear overgrown brush from the grave and repair the fence if needed. Offerings are always made at these places and sometimes a favour, such as good weather or bountiful hunting, is asked in return.

6) Places of Mythological or Historical Significance
This category is made up of several sites that don't fit neatly into any of the other categories. These locations include sites of historical importance, where battles, peace negotiations, or unfortunate events may have taken place. This category also contains sites regarded as dangerous, but for which the associated stories have been forgotten.

Source: Thomas Andrews, John Zoe, and Aaron Herter. "On Yamozhah's Trail: Dogrib Sacred Sites and the Anthropology of Travel." In Sacred Lands: Aboriginal World Views, Claims, and Conflicts, ed. J. Oakes, R. Riewe & K. Kinew, pp. 305-320. Edmonton: Canadian Circumpolar Institute, University of Alberta, 1998.