This month, we had the privilege of interviewing Mike Jetty, a Spirit Lake Dakota and Turtle Mountain Chippewa educator whose lifelong dedication to teaching and cultural advocacy has left a profound mark across Montana. With over three decades of experience in classrooms, curriculum development, and mentoring, Mike has become a leading voice for weaving Native history, culture, and perspectives into the learning experience. His work reflects a deep commitment to honoring stories, fostering understanding, and creating connections that go beyond textbooks. Through every lesson, workshop, and conversation, Mike shows that education is not just about knowledge—it’s about empathy, respect, and celebrating the heritage that shapes who we are.

PERSONAL JOURNEY AND BACKGROUND

Can you share a little about your background and what inspired you to pursue a career in Indian education?

Hau Mitakuyapi, cante waste ciyu zapido—hello, my relatives! I greet you all with a good heart and handshake. My name is Mike Jetty, and I am an enrolled member of the Spirit Lake Dakota Nation and a Turtle Mountain Anishinaabe descendent. I am also called Wanbli Isnala (Lone Eagle), a name given to me many years ago by Leon Red Dog, Rocke Afraid of Hawk, and Melvin Gray Bear.

I currently live in Helena, MT, and I am married to Laura Ferguson. We have two daughters, Rosie and Sapphire. I work at the Montana Office of Public Instruction (OPI) as an Indian Education Specialist and have held this role since 2004. I previously worked at OPI from 1998–2001 as a Title I / Indian Education Specialist.

Between my OPI positions, I taught Multicultural Education courses at Montana State University. That experience was wonderful, but Bozeman was expensive, and when the opportunity to return to Indian Education at OPI arose, I took it—and I have been here ever since.

Where did you grow up, and how did your family influence your path?

I grew up in South Dakota, spending my early years at Stephen on the Crow Creek Reservation. My parents, both from North Dakota, had been recruited in the late 1950s to work at the Stephan Mission Boarding School. They worked there for 20 years before we moved to Highmore, where my brother Ron and I graduated from high school.

My parents had a huge influence on our lives, working to foster better relationships between Natives and non-Natives in South Dakota. Our father was even inducted into the SD Hall of Fame for his work in cross-cultural relationships. My older brother now works at the University of Madison, implementing Act 31, which is similar to Montana’s IEFA law. In many ways, we are both continuing the work of our parents, but in different states.

Our home was full of laughter and humor. Dad would often say, “Never criticize someone until you’ve walked a mile in their moccasins.” When I asked why, he replied, “Well, that way you’re a mile away, plus you have his moccasins.” That joke has aged well—and it’s making a comeback.

How did your education shape your interest in Native history and culture?

I attended the University of South Dakota and earned a degree in History Education. One of my favorite classes was “The History of the American West Through Film,” a three-hour evening class where we watched a different classic Western each week.

This course taught me about biased, inaccurate, and offensive portrayals of Native Americans in film and how these portrayals reflected the racism present in American society at the time. For more on this topic, the documentary Reel Injun is an excellent resource, showing how popular media has perpetuated stereotypes and misinformation about Native Americans.

Left: Mike poses with his brother at a conference. Right: Mike with Olympic gold medalist Billy Mills, who won the 10,000 meter run at the 1964 Tokyo Olympics .

PROFESSIONAL ROLE AND IMPACT

How did your early teaching experiences influence your career in Indian Education?

After graduation, I started my teaching career at Takini School on the Cheyenne River Reservation, teaching Lakota Studies, Tribal Government, U.S. Government, and History. Those experiences provided a solid foundation for my ongoing work in Indian Education.

I used to start each class with a “Jetty Joke,” a tradition I continue in workshops and presentations. I return to Cheyenne River annually to visit friends, relatives, and participate in ceremonies. I am extremely grateful for the teachings I’ve received and remain humble about how much more I have to learn. I owe much of my success to my mentors—their guidance, support, and knowledge have been invaluable. Wopida tanka!

How have relationships with educators shaped your work?

I have had the honor of developing deep relationships with educators across Montana and South Dakota. My extended Indian education family includes tribal leaders, elders and knowledge keepers, language instructors, tribal college faculty, tribal education departments, and American Indian administrators and teachers.

Many of these individuals have decades of experience in Indian education, and their wisdom is an invaluable asset. We need all our relatives at the table to support ongoing efforts. Speaking of relatives, my dad once told me to always greet groups as relatives. “That way,” he said, “you can hit them up for cash later.” So if you’re reading this, consider yourself a relative—I may show up at mealtime, so be forewarned!

How did your graduate education contribute to your expertise?

In 1994, I received a Bilingual Education Fellowship to attend Montana State University, where I earned a Master’s in School Administration and an Education Specialist degree. Most of my instructors allowed me to tailor my research and writing to focus on American Indian Education issues, which has proven invaluable in my work supporting educators today.

During the 2025 Western Native Voice Membership Workshops in Helena, we had the privilege of hearing from Mike Jetty as a guest speaker. His message—and the song he shared—left a lasting impression on everyone in attendance.

COMMUNITY ENGAGEMENT AND ADVOCACY

Why is this work so personally important to you?

Growing up, a local nun once remarked that my dad was a “nice Indian man.” I became upset and said, “My dad’s not an Indian, he’s a good guy…” Even at a young age, I noticed how the dominant culture labeled Natives negatively. Experiences like this shaped my identity and fueled my passion for IEFA.

IEFA is important not only for non-Natives to learn authentic history and contemporary issues but also for Native youth to see themselves reflected accurately in school curricula.

You’ve been working with Indian Education issues for more than 30 years. What changes or progress have you seen since the early days of IEFA?

I was very fortunate to work with Denise Juneau in the early days of IEFA. We were both at OPI when Representative Carol Juneau sponsored House Bill 528, which was eventually codified into law as 20-1-501 MCA, now more commonly known as Indian Education for All.

The IEFA law states that all Montanans “will be encouraged to learn about the distinct and unique heritage of American Indians in a culturally responsive manner.” It reaffirmed the state’s commitment to honor the language in Article X of the Montana Constitution, which states: “The state recognizes the distinct and unique cultural heritage of American Indians and is committed in its educational goals to the preservation of their cultural integrity.”

I have to give a huge shout-out to Blackfeet educator Earl Barlow, the first Indian Education Director for Montana, who was instrumental in including Indian education in the Constitution.

After the passage of House Bill 528, we worked to determine what should be taught about Montana American Indians. During the summer of 2000, we brought together representatives from all Montana tribes and created the Seven Essential Understandings Regarding Montana Indians. My role at this historic gathering was to help facilitate agreement on commonalities all tribes felt should be taught in Montana schools.

These Essential Understandings (EUs) focus on themes of diversity, history, culture, and sovereignty, and they form the basis for all curriculum initiatives. Many of us who helped create the EUs also facilitated the collaborative work of developing hundreds of lesson plans across multiple content areas and grade levels. This work is ongoing, as new resources are continually developed alongside professional development for educators.

Several other states—including CA, ME, ND, NV, OR, SD—and even the National Museum of the American Indian have adopted Essential Understandings based on Montana’s model. Montana has been a leader in Indian Education, and we also collaborate with Indigenous educators from other states to inform our work.

L: Mike Jetty with his daughter Sapphire, Shane Doyle and Supaman at the Winter Lodge Rendezvous in Helena, MT. R: Mike Jetty back in the day when he taught at Takini. This was the school drum group at a powwow in Chamberlain, SD.

Indian Education for All is now an essential part of Montana’s education system. What does this work mean to you personally?

It has been an honor to work with the IEFA program. Over the years, several Indian Education Directors and Specialists at OPI have contributed to this work, and I aim to continue what they started. I enjoy supporting educators so they can implement IEFA effectively in their classrooms.

Montana is unique: it is the only state with both a Constitutional and legal obligation to infuse accurate American Indian content into the curriculum.

Beyond my role at OPI, I also participate in cultural celebrations and ceremonies. I’ve served as an emcee for powwows, round dances, and other cultural events, sharing accurate information about American Indians—and occasionally a bad joke or two.

What are some of the biggest challenges educators face when teaching culturally relevant content?

The most common concern I hear from teachers is the fear of teaching something wrong or offending tribal nations or individuals. I always encourage teachers to find relevant content standards and utilize resources developed by OPI or tribal educators.

Another key point I emphasize is that we need to move beyond blame, shame, and guilt. Teachers also face challenges in accessing authentic, tribally specific materials relevant for their grade level and content area, so we continually work to develop these resources.

How do you work with teachers and schools to bring Native perspectives into lessons?

I provide ongoing professional development support, both online and in person. I often remind teachers that they don’t have to “teach culture” themselves—they are teaching about culture. Tribal knowledge keepers can provide the actual cultural instruction, either in person or via video.

Supporting teachers is a collaborative effort involving many stakeholders. I work with a great team of Indian Education Specialists at OPI, whose work focuses on improving American Indian student achievement and supporting tribal language instruction.

I like to think of us as the “aaayyy” team.

You often talk about “institutionalizing” IEFA through accreditation, standards, and policy. Why is this important?

Institutionalizing IEFA ensures it becomes a natural part of K–20 education, embedded throughout the system. Seamless integration means American Indian content and contexts are woven into the school year in a culturally relevant and responsive manner.

For example, IEFA content is now included in Montana Content Standards and Accreditation Standards. All teachers seeking a Montana teaching license must complete an online IEFA course before certification, ensuring they have basic awareness of the law and access to accurate resources. The positive feedback from teachers taking the course is inspiring.

Under new accreditation processes, schools must submit examples of how teachers implement IEFA in classrooms. Seeing student work and what’s being taught about Native cultures and histories is affirming—and highlights the ongoing work needed to ensure consistent, statewide implementation.

The constitutional, legal, and legislative efforts to support accurate teaching of American Indian cultures are a strong example of democracy in action.

In 2025, updated IEFA legislation increased accountability for IEFA funding, reporting, and required educational agencies to consult with tribes on ongoing implementation.

What do Native students need most from education today?

Schools across Indian Country are increasingly implementing Indigenous frameworks for curriculum and instruction. I recently attended the Tribal Education PIR at Fort Peck, where over 100 teachers participated.

One of the most powerful presentations was from the Buffalo Unity Project at Poplar Middle School. This program helps transmit Indigenous knowledge to future generations, maintaining cultural traditions, language, and ceremony. The student drum groups performing at the event were a beautiful example of the 7th Generation in action. Someday, we will all be ancestors, and our descendants will tell stories of programs like Buffalo Unity that preserved our cultures and languages.

(And speaking of buffalo—do you know why you never see a buffalo hiding in a tree? Because they’re really, really good at it…)

You’ve said that “IEFA is a historic endeavor.” What makes it historic, and what gives you hope for the future?

I envision statewide IEFA implementation in all schools, across all content areas and grade levels, infused seamlessly into the curriculum. Students will gain a basic understanding of American Indian histories, cultures, and perspectives, while Native students will see themselves authentically reflected in school curricula.

What advice would you share with young Native people who want to make a difference?
  • Connect with tribal knowledge keepers and learn as much as you can about your culture, language, and traditions.
  • Be active locally—attend school, do your best, and engage in initiatives that make a positive impact.
  • Never stop learning. Find your passion and follow your dreams.
  • Work to eliminate stereotypes, clarify misconceptions, and build relationships with people from all walks of life.
  • Live by the concept of Mitakuye Oyasin—be a good relative to all of creation.
Do you currently belong to any community organizations, past or present?

I have served on several boards over the years:

  • Former Board Chair, Helena Indian Alliance
  • Former Board Member, Montana Indian Education Association
  • Former Board Member, Montana Conservation Corps
  • Active member, American Indian and Minority Achievement Council, Montana University System
  • College days: American Indian Council and singer with the Bobcat Singers

Currently, I serve as Board Chair for Identity Inc. and am a member of the MT 250 Commission. Our theme for Montana is Mitakuye Oyasin—we are all related. Let’s continue making relatives here and work to create inclusive educational systems, ensuring IEFA remains a core part of what we do.

Any Last Words?

I appreciate the opportunity to share a bit of my story and I apologize if I got longwinded – I just joined a support group for people who talk too much…it is called On and On Anon…