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  • ResoLute Fall 2021 Housing our Neighbors PLU grads explain the housing crisis from the foundation to future. Read Story Simulating for Success PLU's new center uses 21st century tools to teach next-gen nursing. Read Story Welcome Back Lutes PLU students safely and enthusiastically return to campus. Read Story Featured Stories No Mud, No Lotus How April Reyes ’21 bloomed while learning from her past. Charged Up Professor Dean Waldow explores the future of batteries while training future chemists

  • label to the container. Magnetic tape affixed to a laminated label works very well. HINT: For labels to be effective, they have to be visible and clearly legible. If a label cannot be seen turn the container so it can. If it is not legible, put a new one on that is. You do not have to have a color printer to use these labels for hazardous waste purposes. You may simply print them in gray scale and use them. The NFPA Label must be printed in color and the DOT labels must be in color if used for

  • Grace Bingay- GEO London Psychology (Sociology & Writing Minors)- Class of 2021 What she would like other students to know: I studied away in London, England during the fall semester of my sophomore year. Going into this experience I had absolutely no idea how drastically my life would change. I stayed in a homestay and felt like a part of the family, attended classes in art museums or theaters, and traveled to a new country almost every weekend. Studying away was the best decision I ever made

  • Rabbi Bruce Kadden Lecturer in Religion Biography Biography Rabbi Bruce Kadden will present Dabru Emet: A Jewish Perspective on Christians and Christianity. Dabru Emet (Hebrew for  “Speak the Truth”) proposes a series of theses concerning Jewish views of Christianity and a call for Jews and Christians to work together for justice in the world. Signed by over 220 rabbis and Jewish scholars, Dabru Emet was first published in the New York Times on September 10, 2000.  For many if not most

  • divisions, as well as managing collections department interests for the new museum building that opened in 2011. During this time, I also was teaching Museum Collections Management as an adjunct professor at the University of Utah. In 2010, I joined the U.S. Department of the Interior, Bureau of Land Management, Utah State Office, as the museum curator for the Cerberus Action law enforcement investigation. I supported law enforcement’s efforts in the Four Corners region to stop the illegal black market

  • nonprofit that helps children of color discover secret talents through new opportunities. Lucas’s daughter dances at Sound Movement Arts Center—and joined the Franklin Pierce Junior Wrestling team. “She tried wrestling, did very well and ended up taking first at the state tournament,” Lucas says.On top of being a full-time student, Lucas works full-time as a case manager at Comprehensive Life Resources, a community behavioral health clinic in Tacoma, helping those experiencing homelessness and suffering

  • embodiment” (17). – Stephanie Van Bramer ’17, Anthropology Sources: Bacquart, Jean. The Tribal Arts of Africa. New York: Thames and Hudson, 1998. Beckwith, Carol, and Angela Fisher. African Ceremonies. New York: Harry N. Abrams, 1999. Goldwater, Robert. Senufo Sculpture from West Africa. Greenwich, CT: New York Graphic Society, 1964. Lamp, Frederick. See the Music, Hear the Dance: Rethinking African Art at the Baltimore Museum of Art. Munich, Germany: Prestel, 2004. Roy, Christopher D. “Collections

  • . Traditionally, the mapiko dances where performed by adult spiritual leaders to celebrate initiation rites that marked the entrance of young boys and girls into new stages of their lives where they were taught the skills of adulthood, traditional songs, dances, costumes, and cultural secrets (Bortolot). Additionally, they were used to honor the recently deceased. Despite the influences of the outside world, there are more mapiko now than ever before, however, like all cultures and rituals, these practices

  • , the mapiko dances where performed by adult spiritual leaders to celebrate initiation rites that marked the entrance of young boys and girls into new stages of their lives where they were taught the skills of adulthood, traditional songs, dances, costumes, and cultural secrets (Bortolot). Additionally, they were used to honor the recently deceased. Despite the influences of the outside world, there are more mapiko now than ever before, however, like all cultures and rituals, these practices have

  • , the mapiko dances where performed by adult spiritual leaders to celebrate initiation rites that marked the entrance of young boys and girls into new stages of their lives where they were taught the skills of adulthood, traditional songs, dances, costumes, and cultural secrets (Bortolot). Additionally, they were used to honor the recently deceased. Despite the influences of the outside world, there are more mapiko now than ever before, however, like all cultures and rituals, these practices have