Posted by: soanstolaf | October 27, 2017

Welcome back Holland!

Written by Maggie Huemoeller ’18

We’re back in the new digs on Holland Hall 4th and 5th floors. We know some of you have been dying for an inside look at the renovations, so I’m Maggie, SOAN student worker, bringing you a virtual tour! (Click on the photos to zoom in)

To start with, here is the Regents side of Holland on a sunny morning. Notice the new entrance.

apporopriate sign picture


Here is the Rolvaag side of Holland. The windows, having all been replaced and no longer cracked and yellow, reflect the sun and show coziness inside. They are clear, temperature-efficient, and beautifully cut pieces.


The backside of Holland has been smoothed out, with a roundabout and small holding pond for drain water at the foot of the hill. A sidewalk from the library has been added to ground floor for accessibility, and there are a few parking spaces just outside.

parking lot holland


Here’s where the real stuff changed! Heading inside, we see long white hallways completely unlike the past interior design, which was reminiscent of a crumbling castle. Now we see white, modern lighting and clear glass with highlighted minimalist aesthetic.


They kept some of the original staircasing and handles, along with window block accents, if the historical accuracy concerns you!

Original stairs


Here’s the top of the new modern staircase on the library-side entrance. Bye-bye, spiral stairs!

artsy stairs


Here’s the outside office door of a visiting SOAN professor this year, Andrea Conger! All the offices in Holland feature outward-facing shelves for display and personalization. They’re quite cozy inside as well.

Andreas door


Professor Chiappari, new chair of the SOAN department this year, would have to agree!

chris artsy


And what of 6th floor? Well, the mystery floor that was once thought to be a myth but housed some offices and the Gender and Sexuality Center has been redone to include a new lift for accessibility and a wide open study space with exposed rafters to give it a rustic yet modern feel. Offices are available on this floor as well!



What’s this cool pattern???

tile bathroom lol

Surprise! Holland’s bathrooms, once renowned for creepy gothic as well as unsettlingly and perpetually damp stall walls have been upgraded. Quite pretty, really, and since I’ve accidentally walked into the men’s room about 6 times this month alone I can safely say all the bathrooms are very nice.



Lest you fear that Holland is nothing but stark white hallways (departments are decorating as we speak!), take a look at a few fun study spaces and nooks located around the building. Holland’s affinity with windows that allow bright, natural light to stream in, combined with comfy seats scattered about means studying all day everyday.


And finally, here is a photo taken at the front of one of the Holland classrooms. The building has several seminar rooms, a lecture hall in 501, and four large classrooms. The desks and chairs are these models which also appear in Tomson and Regents. A blackboard, whiteboard, and projector are available, and students in lecture are faced with calming wall colors and natural light.



In conclusion: here is a picture of yours truly supporting the new Holland Hall on the Hill. Make sure to come get a tour next time you make it back to campus!

Me holding up holland

Posted by: soanstolaf | May 19, 2017

Interview with Professor Emeritus Bruce Nordstrom-Loeb


Written by Ellen Meyers ’17

Over the course of my last semester on the Hill, I worked on a SOAN department history project. Part of my research included an interview with Professor Emeritus of Sociology Bruce Nordstrom-Loeb about his experiences in the department over the past 35 years. Bruce retired in 2015, but came back to St. Olaf this semester to teach two sections of SOAN 264 Race & Class in American Culture. Below are some excerpts from my interview with him:

Bruce came to St. Olaf in 1982 and has spent his time here teaching a wide variety of classes, including intro to anthropology, marriage and the family, race relations, social organization, and senior seminar. He also taught a few courses on contemporary Native American issues, mostly focusing on treaty and reservation politics as well as classes on LGBTQ issues. In addition to that, he also led the Term in Asia once and Term in the Middle East twice. When I asked him what courses he thought were the most enjoyable or impactful, Bruce responded,

“I would say the courses on race and gender. It seemed like those were areas where there was a lot of student interest but also where I had to keep on learning and growing in order to teach the courses. They’re very contemporary issues. The programs abroad were impactful too. I’d never been to any of the places we went before I led the trips, and didn’t know much about them. Traveling with, living with, and studying with the same group of students for 5 months gave me a different perspective and let me get to see students as whole persons. A lot of interesting cultural learning took place on those trips.”

Back in the 1980’s when St. Olaf still had the paracollege program (similar to what the CIS program is now), Bruce also taught anthropology courses within that program. Anthropology was not added to the sociology department until the early 1990’s, but options existed for students who wanted to take courses in that discipline.  He told me that originally the sociology department was combined with the social work department, and that these two departments still share ties. As to what prompted the addition of anthropology to the sociology department, Bruce said,

“I think it must have been a sociologist who started it… Over time faculty changed and we must have decided to add an anthropologist, and then we decided to go 50/50. Given the fact that the world was globalizing and that we were taking students abroad, it would have been nice to have students take courses before they left. It seemed that the sociologists felt it would be worth giving up some of the sociology positions to a few anthropologists. The anthropologists weren’t pleading to be let in, but we saw the value in adding them in.”

I then asked him what it was like to have a SOAN department without anthropology, and he pointed out some interesting things about having a joint department:

“I think of sociology and anthropology, even though they’re different, as asking similar questions. So we don’t have as many specific courses [within each discipline] as we might otherwise…Having both makes it more difficult to cover everything we might if there were two separate departments.”

Despite having some difficulty covering all of the topics we might be able to if the department was split, he said,

“It’s hard to imagine a liberal arts college without anthropology, especially with all the study abroad. Depending on who was here, there were different offerings available, and I think there has been increased student interest in SOAN topics. For those of us who have taken students off campus, most of us have been sociologists, whereas you might expect the anthropologists to do that.”

After asking about the department history, I asked him about some of the current events on campus, especially those pertaining to race and ethnicity, and I asked him how the department and the campus as a whole have changed with regards to that. In terms of the campus as a whole, Bruce said that, since his arrival in the 1980’s,

“[The campus has] become more diverse, both in terms of students of color and in international students. There is more religious diversity of the students. I don’t remember any Muslim students being here when I arrived. There has been an influx of Hmong students in recent years. I would say too that there seems to be more involvement and activism in women’s issues. There’s a new engagement in things like women’s studies as well as in LGBTQ issues. I co-taught a course in the English department in the 1980’s on LGBTQ issues, and no one ever talked about their own identities in class. Now there is much more discussion, students feel much more comfortable talking about their own identities now. Also, the range of things, like Diwali, Hmong New Year, and some of the different things like Hispanic week are relatively recent developments. I don’t remember them happening when I was first here.”

As far as the overall campus climate on issues of race and ethnicity, Bruce said that, while some things have changed, they haven’t been large or dramatic, and that most of the issues raised by students in the last few weeks are the same as they were when he started here 35 years ago:

“I don’t remember in the 1980’s much movement for change. Most of what St. Olaf was doing then was providing support services for students of color coming in. Now admissions says [students of color number] about 20%, but I’m sure that was smaller in the 1980’s. A lot of the activities were centered around black students and some Native Americans, with relatively few Asian students. There didn’t seem to be as much pressure on the administration to change except that students wanted more faculty of color. That’s one of the things I think they were protesting recently, not having enough faculty of color and also having a curriculum that reflects the experiences of non-western people and history. And the curriculum has changed, such as when they added the MCG and MCD GEs, sometime around the 1990’s. So there were some efforts to be more inclusive, but they weren’t that dramatic.”

What makes it difficult to bring about change, Bruce said, is the rapid turnover in the student population: “there is so much turnover between students- every 3 or 4 years- and that makes it tough for students to really notice and mobilize against problems before they leave.”

However, he said that the events on campus at the end of this year were different, and he made sure to tell me that these kinds of changes cannot take place without student involvement:

“It seemed like this year the students leading the movement were very organized and had clear points on what they wanted to change. That’s important because the administration doesn’t change on its own. Having students here isn’t enough, they need to ask for what they want because the organization isn’t clued into that on its own.”

What I think can be taken from this is that, even though it is a life-long struggle to bring about change and advancements on issues like this, we as students do have the power to affect change. It is our duty to speak up and ask for change, because issues like this don’t dissipate on their own.

A great thank you to Bruce for all his years of teaching and for his willingness to share his experiences with me!

Posted by: soanstolaf | May 15, 2017

A look at the Holland Hall renovation

Written by Ann Jensen ’19

Built in 1925, with its towering limestone walls and ivy-covered windows, Holland Hall is a landmark of St. Olaf’s campus. Named after long-time St. Olaf professor and business manager Peter O. Holland, this building initially housed science classrooms and administrative offices.  It underwent a significant renovation in 1968.  The labs and administration moved out and the social science departments of St. Olaf moved in (along with history and philosophy).

Since January 2016 current students have felt its absence, as the building has undergone another major renovation. For the past 16 months, the Sociology/Anthropology department, among others in the social sciences, has been hidden away in temporary quarters in the basement of Rolvaag. The new renovation proves to bring both expanded space and natural light to the new office and learning spaces in Holland Hall.

Original floor plan

[An original floor plan of Holland Hall, courtesy of St. Olaf College]

Renovation floor plan

[A floor plan summary of classrooms + labs, provided by design team Perkins & Will]

With six floor levels in total, this $13 million renovation focuses on bringing in natural light, creating beautiful space with the help of skylights, massive windows, and high ceilings. Each floor includes office spaces for members of the departments of Sociology/Anthropology, Political Science, History, Philosophy, Economics, and Social Work. A new feature of this renovated floor plan is more interconnectedness between these departments; the planning committee decided not to group departments together, rather spreading them out across multiple floors so as to produce more interdepartmental interaction. Nearly each office has its own window (a massive improvement in comparison to the current windowless, cramped basement), including some spectacular views of Old Main and Regents Hall. The circular staircase tower has been removed, allowing space and light into a previously musty and architecturally poor 1968 renovation.

[Two images from the renovated Holland, taken in late April]

Every floor offers unique classroom spaces, ranging from a seminar room, featuring an oval shape with a large table to fit up to 18 students, to a digital learning lab and classroom with writable glass walls. Many study spaces, which will be hotly contested in the fall, are scattered throughout the floors, including a spectacular space on the 6th floor that promises incredible views of campus and the surrounding Northfield landscape. This loft is named after St. Olaf alums Carol and Ward Klein ‘77, whose $1 million gift supports the “high tech learning environment” of this building, funding classroom technologies and a digital learning and research lab.

Newly built Holland Hall

[A western view of Holland Hall, courtesy of the Historic Campus Architecture Project]

This building, of course, has not always featured such modern architectural vision. It was originally modeled after the Merveille of Mont Saint Michel, a monastery in Normandy, France that characterized the Norman Gothic style of architecture so prevalent on the St. Olaf campus. According to the Historic Campus Architecture Project, a research program facilitated by the Council of Independent Colleges, this Norman monastery “was said to reflect the same spiritual aspirations and ethic of self denial to which the college was devoted” (“Holland Hall”). With this new renovation, and its attendance to natural light and clean interior design, it would be interesting to examine whether this same “ethic of self denial” holds true!

The construction is set to be completed by the end of June, followed by a period of cleaning, heating and cooling calibration, and furniture moving. Departments will move in at the beginning of August, and the building will be open for students upon the start of classes in September 2017. The new era of this historic building proves to be an exciting one indeed!


Posted by: soanstolaf | April 4, 2017

SOAN majors attend MSS Conference in Milwaukee

Written by Jauza Khaleel ’18

Over Spring Break, six SOAN majors accompanied professor Ryan Sheppard to Milwaukee, Wisconsin to present research at the Midwest Sociological Society’s annual conference. Students presented research completed in SOAN 371 research class and touched on a breadth of topics related to St. Olaf student athletes and their use of the Piper Center. From time constraints faced by student athletes to perceived team cohesion among student-athletes, the SOAN students presented four different papers at the conference. In addition to presenting their research, students also attended paper sessions and panel discussions presented by sociologists in a variety of professions.

The theme for this year’s conference was “Globalization, Promises, Possibilities, and Pitfalls.” The papers presented and workshops covered areas of migration, health care, racism, urban development, sexual assault, and human rights. One of my favorite sessions was a session on “Globalization, Inequalities, and the Struggles of Africa and African Diaspora.” Tola Pearce, Professor at University of Missouri, shared her research in Nigeria focusing on bio politics in neoliberal programing in the Global South. Through her ethnographic style research, she looked at the challenges faced by female food venders in Southern Nigeria that has led to many other social problems among these food vendors.

Another session discussed disrupting white racism on college and university campuses through strategies of resistance. Drawing on empirical research, journalistic accounts, and testimonies, panelists addressed campus racial climates, white racist practices, and student-led protests common at historically and predominantly white colleges and universities. Panelists included professors of Sociology from University of Louisville, University of Missouri, Augustana College, and Florida Gulf Coast University. While they were not able to offer absolute solutions to solve institutional racism faced by students, faculty, and staff, they shared some best practices from their universities, and some of the successful ways students have been able to make impactful change on their colleges or universities.

In addition to the intellectual and formal sessions attended, the group enjoyed group meals, entertaining trivia sessions, and quality SOAN bonding time! It was definitely a very rewarding time for the students, and gave students greater insight into the realities of becoming a sociologist and the vast array of places their major could take them.

The group also met with two SOAN alumni who are currently working in Wisconsin, Katherine Fitzgerald ’15 and Nathan Hartwig ‘15, for dinner on Friday night. They shared their experience as SOAN majors at St. Olaf College, as well as gave some very insightful advice about ways we can use our SOAN major off The Hill. Katherine and Nathan also talked a little bit about what they have been doing since graduation over some very amazing Thai food.

On behalf of all the students who attended the conference, I want to thank Professor Ryan Sheppard for all her hard work in making this amazing opportunity possible! We cannot thank you enough for your dedication and effort. This definitely was a very enriching experience.

Posted by: soanstolaf | March 7, 2017

Djenane Saint Juste + Haitian Dance

Written by Ann Jensen ’19

White dress.png

Hailing from Port au Prince, Haiti, Djenane Saint Juste has brought a vibrant new energy to the St. Olaf dance department this semester. A professionally trained dancer and beloved teacher, Ms. Saint Juste is guest teaching a traditional Haitian dance class, as well as a wide variety of social dances in her Contemporary Caribbean Social Dance course which meets every Thursday night. As a student in this evening class, I have come to love this new style of dance, and had the opportunity to sit down with Ms. Saint Juste last week to discuss her history with Haitian dance and perspective on the cross-cultural experience of movement.

Elementary school dancing

For the past five years, since moving to the United States, Ms. Saint Juste has taught in a variety of elementary through college level schools throughout Minnesota while simultaneously pursuing a Masters in Teaching from St. Thomas University. She is also the artistic director of Afoutayi, a Haitian dance, music, and arts company. However, teaching dance is no new venture for her. Asked how long she’s been dancing, she laughed, claiming “since birth!” She began teaching classes at her mother’s internationally renowned dance school at the age of 10, eventually taking over the company at the age of 15. Now, she is working to develop a new curriculum within the Minnesota public schools in which she works to rectify a perceived deficit of movement in U.S. classroom settings. This approach, of integrating dance and art into the classroom, she says, is modeled after the Haitian tradition of learning through storytelling and song. “Language wasn’t written at first, so our grandparents will sing to us, will dance, will play a rhythm for us to learn of our ancestors – it was very effective!” In her own classes at St. Olaf, Ms. Saint Juste utilizes this approach: obviously movement is key in a dance setting, but students are simultaneously introduced to other aspects of Caribbean culture. Two weeks ago, we learned a short Creole conversation, greeting classmates and asking them to dance. The next week, groups of students created short presentations about Haitian musical artists who are famous for their “compas” music – the primary social dance born out of Haiti in the 1950s. As Ms. Saint Juste asserts, it would be a disservice not to include a broader social study when learning a culture’s style of dance. Her favorite dance, the traditional Haitian style, is immensely connected to the people of Haiti, as she claims that it is “very tied into our history, into our culture, in the sense that you are born and you have that piece of info in you.”  As a native Haitian and lover of dance, she says that she feels “the need to pass it along,” but especially, to “pass it along in a different way, not only to people that look like me.” The challenge, of course, is teaching this pattern of movement to students who are not born with this “piece of information” – something that she has encountered throughout her experience teaching in Minnesota. She notes that her students here, while highly respectful and eager to learn, are often self-conscious and reserved in their movement – directly contradicting the fiery and passionate energy of many styles of Caribbean dance. With her often-used quip, “don’t be selfish with your hips!” Ms. Saint Juste encourages students to step out of their comfort zones by playing off of the classic Minnesotan value of respect. By telling students that in Haitian culture it is disrespectful not to dance and enjoy yourself when asked to participate, Ms. Saint Juste removes these self-conscious barriers using the language of Minnesotan life.

With student.png

However, to Ms. Saint Juste, teaching Haitian dance in the arctic tundra of Minnesota is more than an introduction to the tropical beauty and unique Caribbean culture. It is a mode of cross-cultural communication founded on mutual respect, qualities she aptly notes are currently lacking in the U.S. Her goal when teaching these styles of dance, she notes, is to “be able to translate to others and have better communication. In our society, we need better communication: the more you give from your culture, the more people understand who you are and can negotiate with you.” In this era, and under this administration, she notes that this unique style of communication through movement provides welcome relief from the multitude of racial and social tensions. Many of the traditional dances taught by Ms. Saint Juste tell the story of oppression and struggles faced by society, as dance offers a method of negotiation and therapy in these difficult times. One of the more important stories told in Haitian culture is that of the colonization by the French and the slave trade. Ms. Saint Juste tells of the way that traditional Haitian dances have been shaped over time: “I think the root for the meaning is the same, but people over time have changed: the reality of change is the way people had danced during slavery and changed during the revolution and changed in my time. Each time society faces different struggles, your body reacts, dances, and feels different ways. The same dance might be danced softly, but another time, due to the circumstances of your life, your body dances it with aggressivity because it is the way you feel your healing is, channeling energy to your movement.” Asked if and how her style and teaching of dance has changed due to the events of the past few months, she said “yes, for sure.” She says that now, following the election, she has been incorporating the Igbo style of dance, a traditional Haitian and Nigerian dance form that discusses the theme of revolution. In explaining this shift, Ms. Saint Juste tells, “I’m teaching Igbo because I want [my students] to know that many years ago the slaves were able to break the physical and mental chains of oppression. Now in the system, even without physical chains, there is still a mental oppression and you can use your body to liberate yourself, and dance as a tool to do it.”

For those who are interested in attending a class taught by Ms. Saint Juste, she teaches an open Haitian Dance Workshop class for teens and adults on Saturday afternoons from 3:45-5pm at Sabathani Community Center. Please contact or call 612.508.8038 for more information.

Djenane Saint Juste video

Djenane Saint Juste website

Posted by: soanstolaf | December 9, 2016

The Importance of Dialogue in the Face of Indifference

Written by Jauza Khaleel ’18

If anything we have learned in the last couple weeks it is that there is a deep divide within our communities in terms of how we view people, ideas, and identities. In such instances of stratification, building bridges between people of different social backgrounds becomes increasingly important. One way we could start to diminish the differences in social backgrounds is to have dialogues and learn from each other, and to understand why it is not always easy to get along or to identify common ground. Intergroup dialogues encourage direct encounter and exchange about contentious issues, especially those associated with issues of social identity and social stratification. They invite people to actively explore the meanings of singular (such as men or as women) or intersecting (such as men of color or white women) social identities and to examine the dynamics of privilege and oppression that shape relationships between social groups in our society. In addition, dialogues can build dispositions and skills for developing and maintaining relationships across differences and for taking action for equity and social justice. Intergroup dialogue can be utilized for a variety of purposes, such as reducing prejudice by examining similarities of experiences, emphasizing issues of dominance and social justice, or encouraging meaningful inquiry into relations between one’s self and others.

Dialogues allow people to challenge misconceptions, biases and stereotypes. It is important to note that dialogue is very different from a discussion or debate. People come into a discussion or debate with preconceived ideas of truth, trying to prove the other wrong or to win an argument. In a dialogue, people learn to ask difficult questions of each other, they realize that not all people from this particular group fit their preconceptions of that group. People also develop an awareness of themselves as members of a social identity group. They examine the impact of social identities such as gender, race, or sexual orientation upon status in society. Therefore, dialogue can be essential in addressing the legacies of racism and other forms of social injustice in our society and finding ways to come to a more just society.

These intergroup dialogues require trained facilitators who belong to the different social groups being dialogued about. Ximena Zuniga, an assistant professor in the Department of Student Development and Pupil Personnel Services at the School of Education, University of Massachusetts–Amherst and one of the cofounders of the University of Michigan Intergroup Relations Program addresses the importance of well-trained facilitators and their role in moderating the dialogue. According to Zuniga (2003), facilitators are professionals from counseling centers, student activities departments, human relations programs, or intergroup relations programs; or they are students who have received specialized training in counseling, college student development, or social justice education who will supervise the dialogue process and intervene when necessary (9). However, this requires diverse representations of the single as well as intersectional representation of different groups among professional staff and/or student groups mentioned above. Being a facilitator requires the knowledge and awareness about one’s own and other’s social identities and histories and the ability to encourage participants to ask questions and probe deeper in terms of multiple identities (11).

The challenge with intergroup dialogue is the process of bringing people from such diverse groups together.  A solid foundation is required in order for meaningful dialogue to occur. According to Steiner Bryn, Director of Nansen Dialogue Center, Lillehammer, Norway and eight times nominee of the Nobel Peace Prize for his work in dialogue, getting people to participate in dialogue requires a sort of anthropological approach. He has a saying that it requires over 100 cups of coffee in order to sit with people, talk to different groups, and to immerse one’s self in the situation. In more anthropological terms, to understand the webs of significance that exist within the people and to acquire the prior knowledge needed before one is able to facilitate and moderate a conversation. This allows moderators and facilitators to understand the multiple dimensions of conflict or tensions but at the same time, give space for neutrality. In small campuses like St. Olaf College, having trained counselors, people who work in student development, and students who study social justice be facilitators allows them to come into dialogue sessions with knowledge of preexisting structures that perpetuate problematic behavior. What would be further required is an understanding of the participants, and the representation of such different groups among the facilitators.

Work cited:

Zuniga, Ximena. “Bridging Differences Through Dialogue.” People:U Mass (2003): 8-16. University of Massachusetts. Web. 6 Dec. 2016.

Written by Carlos Grosch Mendes ’19


Every Friday the St Olaf community comes together to continue and replicate the tradition of Friday Flowers. The tradition is carried as a massive ritual in which almost all St. Olaf students participate every semester. The ritual initiates at about 9am and finishes at 3pm every Friday. During that time, students go to Buntrock Commons and buy flowers for other students. Usually, they write a note and attach it to the gift, and then they leave it in someone’s P.O. box. Every Friday, flowers decorate the hallway behind the Fireside Lounge in Buntrock, leaving clear statements of different relationships and the sense of community at St. Olaf College.

The tradition has been part of the St. Olaf identity since the 70’s. College Archivist Jeff Sauve found a reference in the Manitou Messenger from October 15th 1976 that says, “Fridays you are religiously found attending chapel praying; ‘Lord, couldn’t someone, just once, put a flower in my P.O.?’” Friday Flowers have at least forty years of tradition; forty years of witnessing the history of our community, mediating relationships between students, and sharing memories.

There are many reasons that students give Friday flowers, such as stressful weeks, reaffirmation of friendship, and romantic purposes. Each of these intentions is part of a relationship or an attempt to establish one. The ‘gift economy’ of this tradition shows how flowers are used to establish relationships between students. Someone that received a flower is  thankful to the giver and, in most cases, also gives a flower back. However, students usually wait several weeks in order to pay flowers back. If someone pays back a flower the week after having received one, it is sometimes an inappropriate behavior. Paying back too fast is seen as a ‘payment for service’ and not as a signal of friendship. The economy of Friday flowers attempts to create relationships beyond school and ‘small talk’, such as to affirm friendships and romantic relationships. Flowers are just mediators of the meaning behind them.

This ritual, as simple as it seems, has several implications and expectations. Every given flower carries with it a meaning, both for the giver and the receiver. After giving a flower, it is always expected that the receiver will give something in exchange. The general expectation of the exchange is time. For example, if someone buys you coffee at the Cage, there is the expectation that you will spend at least a few minutes (if not a couple of hours) talking to that person. If an individual does not spend time with the giver, s/he is not showing interest in the relationship with the other person and thus rejecting the giver. In the same way, after receiving a flower it is expected that the receiver will spend some time with the giver or preparing a gift in exchange. Flowers are then interpreted as a type of currency. Friends give flowers to each other as thanksgiving for the other’s time and friendship. These types of exchanges reaffirm relationships and allow them to continue growing due to expectations of reciprocating gifts.

St. Olaf and Carleton also have moments of flower exchange. The St. Olaf community sent flowers to Carleton after three students passed away in March 2014. From then on, flowers became deeply meaningful symbols. Carleton reciprocated the action in October of the same year after three St. Olaf students passed away in a car accident. This fall, the St. Olaf community sent flowers after a Carleton student passed away.  The exchange of flowers in moments of grief works as a symbol that enhances the connection between the two communities. They are a message of shared mourning and an attempt to prevent ‘the other’ from feeling alone.

The meaning of a flower makes it valuable. If it is true that receiving a flower is a big source of happiness, it is also true that not receiving one is, in some cases, a source of stress and sadness. Flowers represent that someone thought, took time, and spent money for you. In this way, if you do not receive flowers, it might mean the opposite. This way of thinking shows one of the ways that the flower economy works and reflects why it is so meaningful to receive one. They clearly represent a relationship between the giver and the receiver.

The feeling of receiving a flower is what makes this tradition continue every week. The surprise and happiness that we experience certainly have a big impact in students’ social lives and set social norms and expectations. We all have experienced the feeling of looking at our P.O. box on a Friday afternoon and seeing flowers that belong to our P.O. box mate. In the moment when we think “Lord, couldn’t someone, just once, put a flower in my P.O.?” we can be sure that we have been influenced by the Friday Flower tradition. If you would like to receive more flowers, don’t worry, there is something that you can do. The best way to receive flowers is by also giving them.  So why don’t you start this Friday?

Posted by: soanstolaf | November 8, 2016

Oles for Public Interest 2016

Written by Jauza Khaleel ’18


This year the Sociology/Anthropology Department is co-sponsoring Oles for Public Interest that will be held on Monday, November 14. Oles for Public Interest is an event organized annually by the Piper Center and is designed to help students learn about career paths within nonprofits, the government sector, foundations, and philanthropic organizations and corporations. This event is open to all class years and students will hear stories from alumni who work in these fields, and gain an understanding of how various sectors work together to provide community services and create change. This year’s event will be held in the Buntrock Commons Ballrooms and will begin at 7:00 PM.

Within a casual environment, students can hear directly from alumni about their career paths and professional roles related to social impact. It will begin with a large group session where each alumnus will share a brief introduction, including an overview of their career paths since graduating from St. Olaf College. They will also talk about the transition from St. Olaf into their professional life, touching briefly on the positions they have held and the companies or organizations they work for currently. At 8:00 PM, students will be able to have one-on-one follow-up conversations with the alumni, learning more about their careers or making connections with the alumni. More information about the alumni and links to their LinkedIn profiles can be found here.

One of the notable alumni on the panel this year is Zachary Hylton who graduated from St. Olaf College in 2011 with B.A. in Political Science and Sociology/Anthropology. He is currently a Planning and Evaluations Analyst for Ramsey County Community Human Services. His previous experiences include working as a Planning and Evaluations Analyst for Ramsey County Community Corrections and working as a Public Policy Consultant for Amherst H. Wilder Foundation. He is also a graduate of the Humphrey School of Public Affairs at the University of Minnesota with a Master’s Degree in Developmental Practice.

We encourage SOAN majors to attend this event, as this is a good way to learn about possible career paths which may be of interest to you and to see how alumni are using their St.Olaf experience in the professional world.

Posted by: soanstolaf | November 1, 2016

Diwali: The Festival of Light

Written by Carlos Grosch Mendes ’19


What is Diwali?

Diwali is one of the most important Hindu festivals. The word Diwali comes from Dipa which means ‘lamps’ and from Avali which means ‘series.’ These two words come together to mean series of lights. The festival originally comes from India, where the people of ancient Ayodhya lit lamps on the streets to celebrate the return of Lord Rama to his kingdom after destroying the demon Ravana. The story says that on that day, people lit lamps to symbolize the victory of light over darkness. This action gave name to ‘the festival of light.’

During the celebration of Diwali in 2014, former St Olaf professor Dave Mukhopadhyay explained that the festival has great spiritual significance. He said that, “when you light a lamp, it [represents] the light inside of us.” This reflects the symbolic meaning of the festival. Light represents spirituality, prosperity, purity, and signifies the victory of goodness over evil. He also explained that once our inner lamp has been lit, it can then light up many others— creating a deep sense of community and interconnection.

Celebration of Diwali

Diwali is celebrated differently depending on country and sometimes village or town. I met with two international students who explained to me how they personally celebrate Diwali.

Deepika Singh explained that in her city, Leh, located in the northern part of India, her family organizes a meal for the community. For her, a big component of Diwali is sharing and spending time with the community. As a tradition, her family prepares a big meal for the village and hosts a celebration that lasts the entire day. The meals are vegetarian and consist of sweets and vegetables, which symbolize the joy and sweet happiness of the festivity. During the preparation of the food, Deepika’s mother takes cleaning and purification very seriously. Before cooking, she prays, cleans the house and the kitchen, and always makes sure to have her hands clean during the preparation of the food. Cleanliness is very important for the celebration because the light of Diwali means purification. The sharing of the meal is directly related to the spiritual celebration. Everybody in the village is invited to worship and then share and spend time at Deepika’s house. One of the most remarkable moments during the celebration is the lighting of oil candles in the evening.  They bring prosperity, happiness, and spiritual goods to the family and the home.

In Nepal, as Bidit Sharma shared, the festival is known as Tihar and lasts five days. Each day his family worships and makes offerings to different subjects. The first day, they worship the crow. They leave food on the roof as an offering to the crow, symbolizing grief and death; it is an action of respect and humility. The second day is the worship of the dog. That day, Bidit’s family offers special foods to dogs, as a sign of gratitude for their unconditional friendship. On the third day, they worship the cow. Cows symbolize prosperity and their milk is a source of nutrition. On that day, cows are fed the best kind of grass. Because Nepal is an agricultural country, cows are critical to the economy and the survival of many families. In the evening, oil lamps are lit and placed on doors and in windows to welcome prosperity. The family cleans the house and lights oil lamps to welcome Goddess Lakshmi into the house, who is the Hindu Goddess of prosperity and wealth. At night people usually visit their neighbors and sing in their neighborhood. On the fourth day, different pujas or prayers are held during the day. This day is usually dedicated to prayers in thanksgiving for all the goods received during the year. The last day, brothers and sisters come together to celebrate, perform traditional rituals, and pray together and for one another. This day is meant to represent the importance of kinship and family.  People go to their siblings’ houses and spend the day there, sharing and celebrating the last day of Diwali.

Celebrating Diwali at St. Olaf

Every year the student organization Celebrate South Asia (CSA) prepares a performance to celebrate Diwali and the diversity of the South Asian students on campus. This year, with the aim of highlighting the spiritual importance and significance of the festival, CSA will be offering a prayer ceremony on November 5th from 12:00pm until 1:00pm in the Heritage Room (BC 120); everyone is invited to share, pray, and experience the spiritual celebration of Diwali. It will be an opportunity to dig more deeply into the core of the festival. Then, at 6:30pm, the organization will be hosting their yearly performance in the Lion’s Pause. CSA will be tabling to sell tickets from Monday through Thursday at 11:30am and from 5:30pm to 6:30pm in front of Stav Hall. The SOAN department and CSA invite you to celebrate the Festival of Light! There are no excuses to miss it!

(Special thanks to Bidit Sharma, Deepika Singh, and Zareef Kamal for their time and for sharing their traditions.)


Posted by: soanstolaf | October 25, 2016

Human Rights and Peacebuilding from a Norwegian Perspective

Written by Jauza Khaleel ’18

jauza-steinar-brynWith Steinar Bryn — six times nominee for the Nobel Peace Prize — at the Nansen School.

This summer, I had the opportunity to spend seven weeks in Norway as a peace scholar with my good friend Paul Sullivan ‘17. Through this scholarship, I spent one week in Lillehammer at the Nansen School of Dialogue, and six weeks in Oslo attending the International Summer School at the University of Oslo.

In Lillehammer, a small town two hours north of Oslo, we spent our time at the Nansen School of Dialogue, under the guidance of six times Nobel Peace Prize nominee Steinar Bryn. There we talked about the importance of dialogue and ways we can implement them in peace building processes. We were also lucky enough to attend the famous midsummer night celebrations in the Lillehammer Folk Museum on our last day.

The last six weeks we spent attending the International Summer School at the University of Oslo. There, I took a class on Scandinavian Government and Politics and a Peace Seminar specially designed for the Peace Scholars. We lived in the Blindern Studenthjem or Dormitory with students of different ages from all over the world. It was truly an international experience with students from over 90 countries being represented at the Summer School. My class on Scandinavian Government focused on the building of Norwegian identity, the Scandinavian (especially Norwegian) political system, and the involvement in international organizations such as NATO and the European Union. The knowledge I gained from this class was excellent background for my Peace Seminar where the theme for this summer was “Study of Peace and Human Rights in Norway”. Here we talked about Norway as a “moral superpower” and the inflow of refugees into Norway and other European states. These two classes left a very lasting impression on me as they gave me a European perspective into the current “refugee situation”, international laws that apply to this, and the rise of right wing populist rhetoric as a result.

My favorite part of the Peace Scholars program was the field trips or excursions to different NGOs and groups in Oslo doing amazing work in peacebuilding and human rights. We visited the Peace Research Institute of Oslo where Henrik Syse gave us a lecture on Norway’s foreign policy and the Principles of Responsibility to Protect, and we visited Freedom House where we met with multiple organizations that do a wonderful job raising awareness, lobbying and petitioning. The most intriguing visit was to Karibu Foundation, a private NGO that works in building Global South to Global South connections. This organization is currently headed by an Ole, Tyler Hauger, St. Olaf graduate of class of 2008. Unlike many NGOs in Norway that provide humanitarian aid, Karibu Foundation is different because they are privately owned and they also fund development projects or social movements in order to enhance the South-to-South connection across the globe. This is very necessary as this promotes tackling problems by looking at the root causes and after consultation with locals and emphasizes the solidarity within the states that belong to the Global South.

Another memorable meeting was the meeting with the Norwegian Organization for Asylum Seekers (NOAS), which provides support for refugees seeking asylum in Norway. During the meeting, we learned about the long, flawed, and complicated application process. People could wait in transit housing as long as a year for an interview and be denied asylum, expected to pack up their lives and return home to their country which may no longer be safe for them. This interview (which can last up to 10 hours) is how the immigration officials make their decision as to whether or not the asylum seeker has a valid reason to stay in Norway.

We also visited the Torshov Asylum Center, one of the transit houses where refugees are housed when they wait for their interview. I went into this meeting with a preconceived notion of what life in the camp must be like – stressful, uncomfortable. While the camp director was quick to point out problems with the government response to refugees, she also changed my perception of what life in the camp is like. She shared struggles, but also hilarious stories about cross-cultural miscommunication. Most of all, she emphasized that life in the camp was about creating a home for people, where residents and employees alike exist as a family. Newcomers who stay in the transit housing do not have permission to work but get an allowance of about NOK200 ($23.27) every two weeks. The children go to school and the center has activities and Norwegian classes to begin integration into the community, but the main concern for people at Torshov is the intensive interview process that they have to prepare for. For some, this is the most important interview of their lives.

One thing I was reminded of over and over again this summer was the privilege we have as students coming from American colleges as Peace Scholars. I have been given the opportunity to travel to another country, to study a subject I am interested in, to live in a comfortable environment.  I have been given the privilege to meet people working for peace through our fieldtrips and others who attended the International Summer School. Being at Torshov also reminded me to see the human side of our political discourse.  Facts, figures, policies are important in the organization of a society. But at the end of the day, real people are impacted by the decisions politicians make. Politicians are able to make those decisions because we vote for them. Even in a country like Norway, that is known globally for its humanitarian efforts, people need to be reminded every once and awhile that real people are impacted by our facts, figures and policies. Real people are impacted by how we interact with them.

jauza-paul-tylerPaul and me with Tyler Hauger ‘08 after meeting with Karibu Foundation.

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