By Kayla Mendez
BERKELEY– Berkeley Law Professor Nazune Menka develops a course unpacking the history of UC Berkeley through a critical settler colonialism lens: “Decolonizing UC Berkeley.”
Nazune Menka, a lecturer at Berkeley Law, has developed a course exploring the colonial and racial foundations of UC Berkeley’s history. As Menka is Denaakk’e and Lumbee, her personal experience and understanding of the implications of settler colonialism influenced the development of this course.
Menka grew up in Alaska, where she experienced prejudice for being Native American, receiving derogatory remarks and other forms of discrimination for years until she left Alaska. The professor explains how this prejudice resulted in her distancing herself from her identity as a Native person. It was not until she became part of the Native community at North Carolina State University (NCSU) that Menka felt more connected to her Native identity and community.
Professor Menka’s experience as a student leader at her university, working as an activist with other students of color, was when she felt the most at home. The professor thought it was “very shocking” that there was no space for Native people at Cal until last year. Professor Menka herself was doing decolonial work as an undergraduate in 1997, and now, thirty years later, “Cal is just catching up.”
In a recent episode of Berkeley News’ podcast Berkeley Voices, Professor Menka explains how she brought her activist spirit to the development of the course. In the interview, the professor excitedly shares how (before establishing this course) she partnered with Professor Tony Platt and Professor Seth Davis on their collaboration, the “Truth and Justice Project” (TJP). Menka discusses how the project had been “uncovering harsh truths about the history of the university” but that a part of the TJP still needed to be “actualized.”— she needed the information to be shared so that students could engage with justice work themselves.
Menka emphasizes the necessity of this course at UC Berkeley; despite the university’s diverse population and the fact that it resides on the territory of xučyun (Huichin), no course has been presented with the history and implications of settler colonialism in relation to Cal. Keeping this history in mind, the professor wanted to create a course that provides the truths of Cal’s history and would fill the gaps in UC Berkeley’s undergraduate education, similar to the gaps Menka experienced in her education as an undergrad.
When framing the class, the professor hopes to demonstrate how the university’s history is vast and, in many ways, hidden. For example, Menka explains how she takes her students on tours to remind students that what is memorialized on campus is in the name of colonialism, which has been corroborated by the information from the TJP. Professor Menka hopes this course will “shift the narrative of the story” that is the university’s history, highlighting an untold part of it.
Menka wants students to learn about the history and the harms of colonialism, which she believes is essential to the “healing of intergenerational trauma.” Additionally, the professor feels that it is necessary to recognize the harm in order to move forward effectively. Nevertheless, Menka recognizes that this educational decolonization requires a lot of emotional labor, so she fosters a supportive and welcoming environment for her students.
In an interview, the professor discusses how students are constantly trying to navigate the information they consume at the unique space of power that is UC Berkeley. She hopes this course will get her students thinking about how UC Berkeley’s culture may look if “we welcome a plethora of worldviews” and embrace and recognize “the culture and rich history of the land on which we stand.”
Since the class was first introduced in the Fall of 2021, Menka has broadened the focus of the course from uplifting the voices of indigenous and Native communities to also uplifting the voices of other marginalized communities in the Bay Area. It is well-known that the Bay Area comprises various communities, each with its rich history. Therefore, Menka feels it is vital that their stories are uplifted as well, resulting in a broader understanding of what it means to be indigenous.
Apart from providing a critical analysis of UC Berkeley’s history, Menka offers her students examples of what reparations might look like, emphasizing the significance of this healing work. Menka encourages her students to take the initiative to be engaged with social justice so that they can be part of the change they want to see in the world. Professor Menka believes it is important for students to engage as student leaders through formalistic channels such as student government. Nevertheless, Menka also believes that students can engage in justice by standing up for what they believe in through protest and opposition, similar to her activism as an undergrad.
The professor hopes that students will leave the class with the tools to engage in thoughtful discussion about settler colonialism and how to heal from it. More than that, Menka wants her students to leave her class with the skills to “engage in leadership to create positive change, to be the change [they] want to see in the world.” She also wants her students to understand that decolonization is a process defined by the individuals attempting to decolonize spaces. Consequently, Professor Menka intends to empower her students so that they understand that there is a “sense of sovereignty and self-determination found within [them] as an individual[s]” and that they have the power to create change.
During the podcast, Menka mentions how many of her students are shocked by the “narrative deconstruction” of the idealistic perspective of the university they hold as undergrads. The students bring with them to the course an “incredible amount of…real gratitude and appreciation” and leave her class convinced that the course should be a requirement for “everyone who comes to the university.”
When it comes to how she would advise students to navigate being on campus and other spaces with a history of hostility, Professor Menka emphasizes the importance of building a community. Menka explains that as a woman of color, she finds it essential to build community, as it can be a great source of support and encouragement. Having communities of support makes the emotional labor of healing (i.e., decolonization of public spaces) feel more unanimous and meaningful.
Kayla Mendez is a writer for the Vanguard at Berkeley’s Social Justice Desk.
By “lumping together” all groups except “whites”, I’m gathering that “indigenous” means everyone who isn’t white – per this professor. For example, Asians, Hispanics, Native Americans (e.g., from Alaska) and yes – black people who came to California to take advantage of the results of “colonialism”.
It’ *might* look like all of the groups above forced to “contribute” to one or more members of that group.
In a way, I agree that the type of thinking presented here should have a bright light shined upon it, rather than sequestered among those who unquestionably support it.
Indigenous is another word for Native American
I believe it includes far more than Native Americans.
For example, Europeans are “indigenous” to Europe.
But my “objection” here is the usual attempt to tie-together all groups except whites.
The professor also brings up reparations, but fails to note that this (for example) would result in Native American, Hispanic, and Asian people “paying” black people (per the most-recent proposal). For that matter, black people would also be paying into that – though some would apparently receive more than they pay.
Recently, I met a young man (maybe 30 or so), whom I believe is of Indian heritage. (The “real” India.) Due to his skill (which is obviously different from birth among different people), he makes a lot of money, and has a lot of flexibility regarding work arrangements. I’m thinking about “complaining” how “unfair” this is – that he was born with more “in-demand” skill than I’ll ever have. Though I’m not sure “who” to complain to, regarding his “privilege”.
“I believe it includes far more than Native Americans. For example, Europeans are “indigenous” to Europe.”
Come on Ron, stop it. You know who they are referring to.
And for that matter, I suspect that the professor in this article has a far-better career than I’d had, despite my supposed “privilege” based upon skin color.
Who do I complain to about that?
And can I get a “space” on campus (which she claims was missing for “her” group)? Whatever that meant?
For sure, males in general are a minority on campuses. Probably white males more so (in comparison with their overall population), at this point.
NONE of which actually concerns me, personally.