Project MUSE®: Wicazo Sa Review - Latest Articles
https://muse.jhu.edu/journal/207
Project MUSE®: Latest articles in Wicazo Sa Review.daily12026-05-16T00:00:00-05:00text/htmlen-USVol. 15, no. 2 (2000) through current issueLatest Articles: Wicazo Sa ReviewTWOProject MUSE®Wicazo Sa Review1533-79010749-6427Latest articles in Wicazo Sa Review. Feed provided by Project MUSE®Editor’s Commentary
https://muse.jhu.edu/article/971958
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Yá’át’ééh! I hope everyone is doing well. Volume 40, numbers 1 and 2 (spring/fall 2025) is our fortieth-anniversary edition. This issue has six articles, a commentary, and three book reviews.The issue opens with a discussion of the forty years of Wicazo Sa Review, focusing on some history, present initiatives, and what the future holds for the journal and Native American/American Indian studies. Next is Sarah Hernandez’s “Forty Years of Native and Indigenous Literature and Literary Criticism: Reflections on Native Literary Nationalism(s) and Other - Isms,” where she examines Wicazo Sa Review’s impact on Native and Indigenous literary studies over the past forty years, specifically exploring the journal’s role in
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Project MUSE®https://muse.jhu.edu/2026-05-16T00:00:00-05:00https://muse.jhu.edu/journal/207/image/coversmallEditor’s Commentary2025-10-16text/htmlen-USEditor’s Commentary2025-10-162025TWOProject MUSE®61512026-05-16T00:00:00-05:002025-10-16Wicazo Sa Review at Forty Years
https://muse.jhu.edu/article/971959
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Dr. William Willard (Cherokee), Dr. Beatrice Medicine (Lakota), Roger Buffalohead (Ponca), and Dr. Elizabeth Cook-Lynn (Dakota Santee) at Eastern Washington University founded Wicazo Sa Review. They conceived the idea for the journal in 1984, and a year later, in 1985, the first issue was published. Their vision was to focus on the development of American Indian studies as an academic discipline. For all of the twentieth century, it was largely non-Natives in science, anthropology, history, sociology, and political science who studied and wrote about American Indians. The vision put forth for Wicazo Sa Review was for Native people to study themselves in a refereed academic journal, to write about what was right and
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Project MUSE®https://muse.jhu.edu/2026-05-16T00:00:00-05:00https://muse.jhu.edu/journal/207/image/coversmallWicazo Sa Review at Forty Years2025-10-16text/htmlen-USWicazo Sa Review at Forty Years2025-10-162025TWOProject MUSE®218462026-05-16T00:00:00-05:002025-10-16Forty Years of Native and Indigenous Literature and Literary Criticism: Reflections on Native Literary Nationalism(s) and Other - Isms
https://muse.jhu.edu/article/971960
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The emergence of the Wicazo Sa Review, with its gathering together of a broad range of voices in American Indian studies has . . . reoriented the discourse . . . to [a] sincere engagement with [a] variety of voices and perspectives that make up contemporary Native America.”Forty years ago, Native American studies professor Elizabeth Cook-Lynn (Dakota) cofounded the Wicazo Sa Review (WSR), the first Native-led academic journal in the country.1 She established this journal, with her colleagues Beatrice Medicine (Lakota), William Willard (Cherokee), and Roger Buffalohead (Ponca), using her own personal money.2 As stated in the editors’ first letter, Cook-Lynn, Medicine, Willard, and Buffalohead founded the journal
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Project MUSE®https://muse.jhu.edu/2026-05-16T00:00:00-05:00https://muse.jhu.edu/journal/207/image/coversmallForty Years of Native and Indigenous Literature and Literary Criticism: Reflections on Native Literary Nationalism(s) and Other - Isms2025-10-16text/htmlen-USForty Years of Native and Indigenous Literature and Literary Criticism: Reflections on Native Literary Nationalism(s) and Other - Isms2025-10-162025TWOProject MUSE®1004722026-05-16T00:00:00-05:002025-10-16Awakening the Red Giant: American Indian Anti-Imperialism and the First Decade of the International Indian Treaty Council
https://muse.jhu.edu/article/971961
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The fear of the United States is that Indians may become a world issue and that carefully constructed theories concerning the demise of the American Indian may be revealed to a startled world as slightly premature.In mid-January 1980, John Thomas, a Lenape and Shawnee member of the American Indian Movement (AIM), and John Adams, a Methodist minister, waited outside the Tehran office of Abel Ghassem Sadegh, director general of the foreign press for the newly established Islamic Republic of Iran. The pairing of an Indigenous activist and a white American minister seemed unusual, but the mission was serious. Both men hoped to help ease the growing tensions of a geopolitical crisis. After the U.S.-backed Shah of Iran
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Project MUSE®https://muse.jhu.edu/2026-05-16T00:00:00-05:00https://muse.jhu.edu/journal/207/image/coversmallAwakening the Red Giant: American Indian Anti-Imperialism and the First Decade of the International Indian Treaty Council2025-10-16text/htmlen-USAwakening the Red Giant: American Indian Anti-Imperialism and the First Decade of the International Indian Treaty Council2025-10-162025TWOProject MUSE®1326412026-05-16T00:00:00-05:002025-10-16The Decolonization Equation: A Conceptual Framework
https://muse.jhu.edu/article/971962
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Decolonization is a complex, multifaceted, ongoing change process and area of scholarship that has sparked heated discussions and debates among scholars, practitioners, Indigenous activists, policy-makers, and civilians alike, highlighting its enduring relevance and the need for dialogue on the term’s meaning.1 This article proposes a formal discussion of how decolonization might be conceptualized as an equation based upon five important factors that have previously been discussed in the literature but have not been formally conceptualized or empirically evaluated: sovereignty, cultural revitalization, economic well-being, political representation, and legal and social justice, to which we add a sixth factor:
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Project MUSE®https://muse.jhu.edu/2026-05-16T00:00:00-05:00https://muse.jhu.edu/journal/207/image/coversmallThe Decolonization Equation: A Conceptual Framework2025-10-16text/htmlen-USThe Decolonization Equation: A Conceptual Framework2025-10-162025TWOProject MUSE®1085492026-05-16T00:00:00-05:002025-10-16Anarchist Futures: Indigenous Influences in the Speculative World-Making of Ursula K. Le Guin
https://muse.jhu.edu/article/971963
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There is a photograph of my father and Robert [Spott], one listening, the other telling, with lifted hand and faraway gaze. They are sitting on those fireplace stones [that Spott constructed in the Kroeber house]. Robert and Alfred talked together sometimes in English sometimes in Yurok. It was perhaps unusual for the daughter of a first-generation German immigrant from New York to hear him talking Yurok, but I didn’t know that. I didn’t know anything. I thought everyone spoke Yurok. But I knew where the center of the world was.Ursula K. Le Guin, who has become a canonical writer in science fiction, was influenced not just by utopian anarchism but by the epistemologies of Native North American Peoples. Yet, there
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Project MUSE®https://muse.jhu.edu/2026-05-16T00:00:00-05:00https://muse.jhu.edu/journal/207/image/coversmallAnarchist Futures: Indigenous Influences in the Speculative World-Making of Ursula K. Le Guin2025-10-16text/htmlen-USAnarchist Futures: Indigenous Influences in the Speculative World-Making of Ursula K. Le Guin2025-10-162025TWOProject MUSE®1010042026-05-16T00:00:00-05:002025-10-16“Those Who Are Like That”: Performing Queer Belonging Through P’urhépecha Indigenous Practices of El Costumbre
https://muse.jhu.edu/article/971964
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In this article, I analyze gender-binary traditions and queerness disruption within the P’urhépecha people who live in Michoacán and those who have migrated to the United States. P’urhépechas are originally from the state of Michoacán, México; currently, they inhabit the northwestern region of the state, concentrated in 22 of its 113 municipalities. Their territory is divided into four regions that correspond to cultural and geographical characteristics: Sierra or Meseta, La Cañada, Ciénega, and Lago.1 For more than a hundred years, P’urhépechas have been migrating to the United States, where many reproduce the traditions of their ancestors as part of their Indigenous identity.2 Many of their traditions fall into
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Project MUSE®https://muse.jhu.edu/2026-05-16T00:00:00-05:00https://muse.jhu.edu/journal/207/image/coversmall“Those Who Are Like That”: Performing Queer Belonging Through P’urhépecha Indigenous Practices of El Costumbre2025-10-16text/htmlen-US“Those Who Are Like That”: Performing Queer Belonging Through P’urhépecha Indigenous Practices of El Costumbre2025-10-162025TWOProject MUSE®1040162026-05-16T00:00:00-05:002025-10-16“But They Do Such Good Things!”
https://muse.jhu.edu/article/971965
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“But he did a lot of good things for Native people” is how the Latina actress replied, knowing full well that his Indian persona had been proven to be a lie but cutting him slack that inadvertently shone a light on her own identity insecurities.It was another afternoon rehearsal for me, a filmmaker from a San Diego–area reservation making his way in Los Angeles, and a locally raised performer with vague claims to Native ancestry, the two of us running lines for an upcoming TV pilot audition of hers. In general, I was okay with doing these pre-audition run-throughs as it’s always good to have allies and a solid support system when one is a struggling artist. At the same time, I was starting to grow uneasy at the
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Project MUSE®https://muse.jhu.edu/2026-05-16T00:00:00-05:00https://muse.jhu.edu/journal/207/image/coversmall“But They Do Such Good Things!”2025-10-16text/htmlen-US“But They Do Such Good Things!”2025-10-162025TWOProject MUSE®139782026-05-16T00:00:00-05:002025-10-16Redface: Race, Performance, and Indigeneity by Bethany Hughes (review)
https://muse.jhu.edu/article/971966
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Since its inception, American theater has functioned as a crucial platform for constructing racial identities, shaping national consciousness, and reinforcing a dominant white American identity. Practices like blackface, redface, and yellowface have entrenched impersonation as a powerful force in U.S. cultural production, operating as a theatrical tool that constructs and reinforces racial identities with lasting political and social consequences. In Redface: Race, Performance, and Indigeneity, Bethany Hughes offers a groundbreaking analysis of theatrical redface—the construction of the “Stage Indian”—as a key site where these dynamics converge. She reveals how redface distorts Indigenous identities while
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Project MUSE®https://muse.jhu.edu/2026-05-16T00:00:00-05:00https://muse.jhu.edu/journal/207/image/coversmallRedface: Race, Performance, and Indigeneity by Bethany Hughes (review)2025-10-16text/htmlen-USRedface: Race, Performance, and Indigeneity by Bethany Hughes (review)2025-10-162025TWOProject MUSE®101002026-05-16T00:00:00-05:002025-10-16Return to Center: Hocokan Unkupi by Tokala Two Elk (review)
https://muse.jhu.edu/article/971968
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Mitakuye, Winya Lutawin Patty Bordeaux Nelson le miye. I am Sicangu from the Rosebud Lakota Nation. I was raised in the tiospaye of Mato Luza. I have lived in the settler community of Madison, South Dakota, for forty-plus years. I am a member of the Oceti Sakowin Writers Society, a first-of-its-kind tribal group for Dakota, Nakota, and Lakota writers. It is an honor to write this book review for Return to Center: Hocokan Unkupi. It has been Tokala’s long-time dream to write a book to preserve the knowledge that his Lakota elders had imparted to him. I was delighted to learn that Tokala’s vision to be published had come to fruition. I found Return to Center: Hocokan Unkupi to be a consequential read; it is a journey
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Project MUSE®https://muse.jhu.edu/2026-05-16T00:00:00-05:00https://muse.jhu.edu/journal/207/image/coversmallReturn to Center: Hocokan Unkupi by Tokala Two Elk (review)2025-10-16text/htmlen-USReturn to Center: Hocokan Unkupi by Tokala Two Elk (review)2025-10-162025TWOProject MUSE®79812026-05-16T00:00:00-05:002025-10-16From the Skin: Defending Indigenous Nations Using Theory and Praxis ed. by J. Jeffery Clark and Elise Boxer (review)
https://muse.jhu.edu/article/972073
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I (Leola Tsinnajinnie Paquin), shared From the Skin: Defending Indigenous Nations Using Theory and Praxis within my doctoral course titled “Action Research in Indigenous Communities.” As a Native studies scholar/practitioner/instructor for more than twenty-five years, I heartfully recommend this thoughtful, responsive, dynamic book for adoption across all course levels. That stated, the following review is in the collective voice of my PhD students.Through an Indigenous practitioner-theorist framework, From the Skin showcases community action and relationship building as concepts that advance sovereignty and decolonial praxis. The book is anthologically composed, centering the stories of community scholars who do
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Project MUSE®https://muse.jhu.edu/2026-05-16T00:00:00-05:00https://muse.jhu.edu/journal/207/image/coversmallFrom the Skin: Defending Indigenous Nations Using Theory and Praxis ed. by J. Jeffery Clark and Elise Boxer (review)2025-10-16text/htmlen-USFrom the Skin: Defending Indigenous Nations Using Theory and Praxis ed. by J. Jeffery Clark and Elise Boxer (review)2025-10-162025TWOProject MUSE®116932026-05-16T00:00:00-05:002025-10-16