Project MUSE®: Journal of American Indian Education - Latest Articles
https://muse.jhu.edu/journal/801
Project MUSE®: Latest articles in Journal of American Indian Education.daily12026-05-11T00:00:00-05:00text/htmlen-USVol. 50 (2011) through current issue
Latest Articles: Journal of American Indian EducationTWOProject MUSE®Journal of American Indian Education2379-36510021-8731Latest articles in Journal of American Indian Education. Feed provided by Project MUSE®Announcing a New JAIE Logo
https://muse.jhu.edu/article/983880
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With excitement and intention, we unveil the new visual identity of the Journal of American Indian Education (JAIE). This logo is more than a fresh look—it’s a visual affirmation of our ongoing commitment to Indigenous education, cultural representation, and scholarly excellence.This rebranding journey began in 2021, in the wake of the COVID-19 pandemic, with the vision of Justin Hill, who served as managing editor until his untimely passing in April 2023. Justin imagined a new look for JAIE—one rooted in community, creativity, and care. True to his values, Justin turned to the ASU Indigenous community for guidance and was connected with Indigenous designer Justin Gilbert (Southern Ute Indian Tribe) of Kuvua
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Project MUSE®https://muse.jhu.edu/2026-05-11T00:00:00-05:00https://muse.jhu.edu/journal/801/image/coversmallAnnouncing a New JAIE Logo2026-02-20text/htmlen-USAnnouncing a New JAIE Logo2026-02-202026TWOProject MUSE®35122026-05-11T00:00:00-05:002026-02-20Editors’ Introduction
https://muse.jhu.edu/article/983881
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This special issue is the second publication in a collaboration between the Journal of American Indian Education and The Rural Educator. This collaboration began through a set of papers and conversations at the American Educational Research Association Annual Meeting in 2023. Under the leadership of Anna Lees and Alex RedCorn, the first issue was published through The Rural Educator in 2024, and we are honored to build on that collection by offering this special issue of JAIE, guest edited by Drs. Alex RedCorn, Anna Lees, Daniella Hall Sutherland, and Kelly Berry. The need to bring together discourses across subfields is greater than ever—indeed, we are sending this issue to print in 2025 as federal funds for
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Project MUSE®https://muse.jhu.edu/2026-05-11T00:00:00-05:00https://muse.jhu.edu/journal/801/image/coversmallEditors’ Introduction2026-02-20text/htmlen-USEditors’ Introduction2026-02-202026TWOProject MUSE®129922026-05-11T00:00:00-05:002026-02-20(Re)Centering Intellectual, Cultural, and Political Sovereignties: Indigenous Education in Rural Spaces
https://muse.jhu.edu/article/983882
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While many educational leaders and researchers are aware of the natural overlap between rural education and Indigenous education, recent scholarship has pointed out the lack of visibility of Indigenous perspectives in rural scholarship (RedCorn et al., 2021). We are therefore proud to share the work of Indigenous and rural scholars in this special issue, which represents a focused and sustained effort to build relationships and synergies across rural and Indigenous education.Movement and migration have been an important lifeway for many Indigenous communities since time immemorial. Today, Indigenous peoples live, work, and move across urban and suburban spaces for economic, social, and cultural reasons, countering
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Project MUSE®https://muse.jhu.edu/2026-05-11T00:00:00-05:00https://muse.jhu.edu/journal/801/image/coversmall(Re)Centering Intellectual, Cultural, and Political Sovereignties: Indigenous Education in Rural Spaces2026-02-20text/htmlen-US(Re)Centering Intellectual, Cultural, and Political Sovereignties: Indigenous Education in Rural Spaces2026-02-202026TWOProject MUSE®97262026-05-11T00:00:00-05:002026-02-20Maamawi wiiji’ididaa dazhiikamang gidinwewininaan: Let’s Work Together to Revitalize Our Language
https://muse.jhu.edu/article/983883
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Nebowa igo ayaamagadini i’iw akeyaa ezhi-misawendang a’aw Anishinaabe da-ni-naadamaagod inow Manidoon. . . . aanind nandodamaagwag da-mino-wiiji’iwaad imaa endaawaad.There are a lot of things the Anishinaabe can ask the spirits for . . . sometimes it is just that everyone gets along.Mii i’iw gaa-ozhibii’amowaad ingiw anishinaabe-ininiwag, Obizaan naa Ombishkiibines.That is what those Anishinaabe men, Obizaan and Chato wrote.Apiitendaagwad da-mino-wiiji’idiyaang, memindage niinawind Anishinaabeg dazhiikamaang nindinwewininaan, mii wenji-ozhibii’iamaan o’ow.The reason I am writing this today is because, for those of us who work together, especially with our language, it is important we get along.Mii sa go geget
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Project MUSE®https://muse.jhu.edu/2026-05-11T00:00:00-05:00https://muse.jhu.edu/journal/801/image/coversmallMaamawi wiiji’ididaa dazhiikamang gidinwewininaan: Let’s Work Together to Revitalize Our Language2026-02-20text/htmlen-USMaamawi wiiji’ididaa dazhiikamang gidinwewininaan: Let’s Work Together to Revitalize Our Language2026-02-202026TWOProject MUSE®48722026-05-11T00:00:00-05:002026-02-20T’áá Dinéjí Bee Oonishgo Niha’Ałchíní Bá Hódílzingo Atiin
https://muse.jhu.edu/article/983884
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Áłtsé éí ahxéhee’ dadii’níidoo, díí t’áá dinék’ehjí saad ła’t’áá ałts’ísígo bee áka’ádoohjah nihi’doo’niidígíí biniiyé. T’áá áníit’é éí t’áá Diné daniidlį́įgo ahił nideiilnish. Ła’ éí nihá da’ólta’, ła’ éí éé’deetįįh nihinaanish ádeiyíníilzin, áádóó ła’ éí díí át’éego oonishígíí ayóo bidaniidlį́įgo átah áka’ánídeiilwo’. Dah ahiijihgo dóó ałká’ánéiijahgo éí Diné Bizaad bi’oonishjí atah nihinahat’a’ si’ą́ dóó nábik’iyádeiilti’go deiyíníilníísh. Éí éí Diné Bizaad t’áá náásgóó yit’ihdoo biniiyé, áádóó nihizaad t’áá hiináago bee yéiilti’go yit’ihdoo biniiyé, dóó náásdi Diné Bizaad niha’ałchíní t’áá yee yádaałti’doo dóó yee ádaat’éedoo biniiyé ádeiit’į́. Diné Bizaad bóhoo’aahgi éí akwe’é t’áá áwółí bee atah
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Project MUSE®https://muse.jhu.edu/2026-05-11T00:00:00-05:00https://muse.jhu.edu/journal/801/image/coversmallT’áá Dinéjí Bee Oonishgo Niha’Ałchíní Bá Hódílzingo Atiin2026-02-20text/htmlen-UST’áá Dinéjí Bee Oonishgo Niha’Ałchíní Bá Hódílzingo Atiin2026-02-202026TWOProject MUSE®76192026-05-11T00:00:00-05:002026-02-20“And I watched them get closer to the dogs”: A Native Educator’s Experiences Teaching about Rez Dogs on a Rural Reservation
https://muse.jhu.edu/article/983885
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Situated on a rural, remote reservation, Firekeeper Academy (FKA),1 a public alternative high school, has developed a tribal-specific, place-based academic program that centers Indigenous onto-epistemologies, anticolonial praxis, and the local community.2 The over-arching aim of the school is to prepare students for success according to mainstream and community-based indicators, the latter of which connect to cultural identity, relationality, healing intergenerational historical trauma, and navigating the ongoing structure of settler colonialism.As a window onto the school’s approach, this article focuses on the development and implementation of an English curriculum that centers dogs who live freely on the
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Project MUSE®https://muse.jhu.edu/2026-05-11T00:00:00-05:00https://muse.jhu.edu/journal/801/image/coversmall“And I watched them get closer to the dogs”: A Native Educator’s Experiences Teaching about Rez Dogs on a Rural Reservation2026-02-20text/htmlen-US“And I watched them get closer to the dogs”: A Native Educator’s Experiences Teaching about Rez Dogs on a Rural Reservation2026-02-202026TWOProject MUSE®958082026-05-11T00:00:00-05:002026-02-20What Is It Like to Be an Off-Rez Rural Indian?: Adding Complexity to Place and Education
https://muse.jhu.edu/article/983886
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I’ve come to find that the most useful advice for navigating academic structures is experiences embedded in the physical reality of place-based relationships. I’m Diné and grew up just outside Still-water, Oklahoma, where we moved for my dad’s career as a professor. Our separation didn’t mean that I never visited or had any kind of relationship with Diné ancestral lands, but it did mean that I had a relationship to land in another place—Oklahoma. My dad was the first person I heard say the phrase “urban Indian,” and I didn’t understand how it applied to me. I wasn’t certain it was a positive thing and would realize over time it’s essentially a slur I’d hear from both Native and non-Native folks who point out how
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Project MUSE®https://muse.jhu.edu/2026-05-11T00:00:00-05:00https://muse.jhu.edu/journal/801/image/coversmallWhat Is It Like to Be an Off-Rez Rural Indian?: Adding Complexity to Place and Education2026-02-20text/htmlen-USWhat Is It Like to Be an Off-Rez Rural Indian?: Adding Complexity to Place and Education2026-02-202026TWOProject MUSE®509872026-05-11T00:00:00-05:002026-02-20Harvesting Energy from the Sun: An Indigenous Solar Energy Curriculum Development Process
https://muse.jhu.edu/article/983887
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In this article, we share a partnership between a team from a university and a school serving Native students that has worked together to envision an Indigenous-based STEM curriculum within a rural community. The STAR (Service to All Relations) School is located in the rural Southwest near the Navajo and Hopi Nations, is the first off-grid solar-and wind-powered public elementary/middle school in the United States, and honors the tribal sovereignty of the Hopi and Navajo Nations. The school serves a preschool through eighth-grade population of approximately 110 students, 99% of whom are Native American. The uniqueness of the STAR School is not connected only to its off-grid solar-and wind-powered systems, but also
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Project MUSE®https://muse.jhu.edu/2026-05-11T00:00:00-05:00https://muse.jhu.edu/journal/801/image/coversmallHarvesting Energy from the Sun: An Indigenous Solar Energy Curriculum Development Process2026-02-20text/htmlen-USHarvesting Energy from the Sun: An Indigenous Solar Energy Curriculum Development Process2026-02-202026TWOProject MUSE®900252026-05-11T00:00:00-05:002026-02-20Problematizing American Indian and Alaska Native Data in Kansas and Michigan: Centering Sovereignty, Rurality, and Accountability
https://muse.jhu.edu/article/983888
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Indigenous peoples of the americas represent a diverse array of identities affiliated with Native nations, clans, and bands, each with its own culture, language, and lived experiences. Given that federal policy in the United States has been aimed at assimilating and forcefully integrating American Indians and Alaska Natives (AI/AN) into whiteness, it is no surprise that AI/AN identities are highly complex, nuanced, and difficult to neatly categorize. Although AI/AN lived experiences are increasingly complex due to the ongoing effects of settler colonialism, the sovereign status of Native nations remains (National Congress of American Indians, 2020). This status includes the right to be involved in the education of
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Project MUSE®https://muse.jhu.edu/2026-05-11T00:00:00-05:00https://muse.jhu.edu/journal/801/image/coversmallProblematizing American Indian and Alaska Native Data in Kansas and Michigan: Centering Sovereignty, Rurality, and Accountability2026-02-20text/htmlen-USProblematizing American Indian and Alaska Native Data in Kansas and Michigan: Centering Sovereignty, Rurality, and Accountability2026-02-202026TWOProject MUSE®1032192026-05-11T00:00:00-05:002026-02-20(Re)Centering Indigenous American Values in a College Setting: A Higher Education Program to Increase a Sense of Belonging for Indigenous American Psychology Students
https://muse.jhu.edu/article/983889
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Feeling excluded and/or alienated can be a very isolating experience for many minoritized college students, including Indigenous Americans,1 resulting in negative outcomes, including discontinuance prior to graduation (Begaye-Tewa [Diné] et al., 2023; Hurtado & Alvarado, 2015; Tachine [Diné] et al., 2017).2 Indigenous American students continue to face exclusion on college campuses (Begaye-Tewa et al., 2023), resulting in lower graduation rates than non-Indigenous students (Fixico [Shawnee, Sac and Fox, Creek, and Seminole], 2013; Postsecondary National Policy Institute, 2024). A lack of belonging and a sense of not fitting in are associated with lower rates of retention. Having just one friend on campus (ideally
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Project MUSE®https://muse.jhu.edu/2026-05-11T00:00:00-05:00https://muse.jhu.edu/journal/801/image/coversmall(Re)Centering Indigenous American Values in a College Setting: A Higher Education Program to Increase a Sense of Belonging for Indigenous American Psychology Students2026-02-20text/htmlen-US(Re)Centering Indigenous American Values in a College Setting: A Higher Education Program to Increase a Sense of Belonging for Indigenous American Psychology Students2026-02-202026TWOProject MUSE®970382026-05-11T00:00:00-05:002026-02-20Indigenous Educational Sovereignty and Digital Pedagogy: Centering Values and Relationships in “Virtue-Rural” Spaces
https://muse.jhu.edu/article/983890
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Red Praxis centers Indigenous sovereignty rooted in epistemological and ontological orientations to place—to land.Rural education research exists at complex intersections of human development, space and place, culture, pedagogy, demography, and geography.As someone who cherishes relationships with my students through creating and nourishing sovereign space in our classroom (Tsinnajinnie-Paquin, 2017), I was not ecstatic when our Native American Studies Department began discussions on adding a fully online program component to our undergraduate degree offerings. The moment that forever changed this hesitancy eventually came when I was communicating with a Native student via course messaging. There were a couple of
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Project MUSE®https://muse.jhu.edu/2026-05-11T00:00:00-05:00https://muse.jhu.edu/journal/801/image/coversmallIndigenous Educational Sovereignty and Digital Pedagogy: Centering Values and Relationships in “Virtue-Rural” Spaces2026-02-20text/htmlen-USIndigenous Educational Sovereignty and Digital Pedagogy: Centering Values and Relationships in “Virtue-Rural” Spaces2026-02-202026TWOProject MUSE®998182026-05-11T00:00:00-05:002026-02-20“They Are Not Even Ready for This”: Coloniality as Analytic in Rural Education
https://muse.jhu.edu/article/983891
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We celebrate the 21st-century moments in U.S. education policy that require public school educators and governing entities to work cooperatively with Tribal nations, Indigenous communities, and experts to meet the educational and cultural needs of Native children. Federal investments in building capacity for Tribal educational sovereignty and Tribal-state partnerships inclusive of Indigenous children and families (Every Student Succeeds Act, 2015) are hard-fought turns toward acknowledging Tribal citizens as rights holders in the U.S. nation-to-nation relationship with Tribes. However, even amid these strides, the educational conditions offered to most American Indian and Alaska Native youth continue to be
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Project MUSE®https://muse.jhu.edu/2026-05-11T00:00:00-05:00https://muse.jhu.edu/journal/801/image/coversmall“They Are Not Even Ready for This”: Coloniality as Analytic in Rural Education2026-02-20text/htmlen-US“They Are Not Even Ready for This”: Coloniality as Analytic in Rural Education2026-02-202026TWOProject MUSE®927742026-05-11T00:00:00-05:002026-02-20