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Joint Committee and in concert with the difficult continuing work of implementing those recommendations, our PLU community has taken on a number of strategic efforts aimed at securing our programmatic and fiscal sustainability.  These efforts include, but are not limited to, the drafting of a Strategic Enrollment Management Plan, the work of the Ad Hoc Committee on General Education Review and Revision, the development of an academic identity statement, the creation of a diversity and inclusion

encouraged to utilize the Bias Incident Response Team. Center for Diversity, Justice, and Sustainability Phone: 253-535-8750 Email: dcenter@plu.edu The Center for Diversity, Justice, and Sustainability is a community that explores and celebrates issues of intersectional identity and social justice. More details and additional resources are available here.  Signs of DepressionClick here for details on identifying depression and ways to find support.Sleep and Sleep Disorder EducationClick here for details

inequalities. November 4 It’s Like Herding Chickens:  Social Psychology and the Understanding of Non-compliance with Pandemic Health-Directives Dr. Michelle Ceynar, Professor of Psychology Dr. Corey Cook, Assistant Professor of Psychology Lecture Description: Why is it so difficult to get people, particularly Americans, to follow health directives? This lecture will apply core lessons from Social Psychology such as persuasion, compliance, social identity and prejudice to help understand why people fail to

inequalities. November 4 It’s Like Herding Chickens:  Social Psychology and the Understanding of Non-compliance with Pandemic Health-Directives Dr. Michelle Ceynar, Professor of Psychology Dr. Corey Cook, Assistant Professor of Psychology Lecture Description: Why is it so difficult to get people, particularly Americans, to follow health directives? This lecture will apply core lessons from Social Psychology such as persuasion, compliance, social identity and prejudice to help understand why people fail to

Lamp notes, each “Firespitter” mask is individual to the Poro society that made it. He says that even when a “Firespitter” mask is replaced it keeps the same looks “so it is recognizable for the members of the society and maintains the local identity of the particular Poro society” (200-201). At the very top of the mask, between the antelope horns, additional features can be noted. One looks like a small cup, the second a small creature with a long tail, and the third some sort of a bird. The bird

culture in a series of celebrations called mapiko about which far more is known than the use of he face masks. When, in this male dominated part of Makonde culture, the men wear these masks, they take on not only their own identity – a man in a mask – but also the dramatic depiction of a character and the incarnation of an ancestral spirit. Men make the masks in secret and talk of them in public is prohibited in order to maintain the separation between reality and the spiritual realm of the mapiko. As

have changed. While still performed at initiations, today the main significance of these ceremonies comes with the opportunity for communities to come together, celebrate, and communicate truths about gender, power and the past. They offer a chance for the Makonde to express, through ritual performance, the realities of their changing world and how that in turn affects their own identity (Bortolot). During initiation both girls and boys are taught how to make and perform with masks. Women however

changed. While still performed at initiations, today the main significance of these ceremonies comes with the opportunity for communities to come together, celebrate, and communicate truths about gender, power and the past. They offer a chance for the Makonde to express, through ritual performance, the realities of their changing world and how that in turn affects their own identity (Bortolot). During initiation both girls and boys are taught how to make and perform with masks. Women however, perform

changed. While still performed at initiations, today the main significance of these ceremonies comes with the opportunity for communities to come together, celebrate, and communicate truths about gender, power and the past. They offer a chance for the Makonde to express, through ritual performance, the realities of their changing world and how that in turn affects their own identity (Bortolot). During initiation both girls and boys are taught how to make and perform with masks. Women however, perform