In recent years, the study of religion has undergone a useful materialization in the work of many scholars, who are not inclined to define it in terms of ideas, creeds, or doctrines alone, but want to understand what role sensation, emotion, objects, spaces, clothing, and food have played in religious practice. If the intellect and the will dominated the study of religion dedicated to theology and ethics, the materialization of religious studies has taken up the role of the body, expanding our understanding of it and dismantling our preconceptions, which were often notions inherited from religious traditions. As a result, the body has become a broad register or framework for gauging the social, aesthetic, and practical character of religion in everyday life. The interest in material culture as a primary feature of religion has unfolded in tandem with the new significance of the body and the broad materialization of religious studies.
The challenges and benefits of the Pacific Northwest’s rugged but scenic terrain have received ample treatment in studies of religiosity in this region. The interplay of place and spirituality was first chronicled in detailed case studies of Christian missions and missionaries, rural and urban immigrants, and histories of the various Native American tribal groups of the Northwest Coast and Inland Empire. Currently, the focus is on trends unique to this region, such as interdenominational and interfaith ecumenicity in environmental and social justice campaigns, earth-based spiritual activism and conservation, emergent “nature spirituality,” the rise of religious non-affiliation (the so-called religious “nones”), and indigenous revitalization movements. Recent interest in cultural geography has produced several general works seeking to define the Pacific Northwest aesthetic and regional ethos, especially as depicted in the so-called “Northwest Schools” in art, architecture, and literature. Because the Cascade Mountain range bisects the Pacific Northwest into two radically different climate zones, literature on spirituality in the region often follows this natural topography and limits its locative lens to either the coastal zone (including the area stretching from Seattle to Southern Oregon) or the Inland Empire (the more arid zone east of the mountains from Spokane to Eastern Oregon). When the Pacific Northwest region is referred to more broadly as “Cascadia,” it includes Washington, Oregon, Idaho, northernmost California and Canada’s British Columbia.
The relationship between religion and the body can be viewed from two very different perspectives. The first perspective emphasizes culture’s role in constructing human thought and behavior. This approach illuminates the diverse ways that religious traditions shape human attitudes toward the nature and meaning of their physical bodies. Scholars guided by this perspective have helped us better understand religion’s complicity in such otherwise mysterious phenomena as mandated celibacy, restrictive diets, circumcision, genital mutilation, self-flagellation, or the specification of particular forms of clothing.
Newly emerging information about the biological body has given rise to a second approach to the body’s relationship to religion. Rather than exploring how religion influences attitudes toward our bodies, these new studies investigate how our biological bodies exert identifiable influences on our religious thoughts, feelings, and behaviors. Neural chemistry, emotions, sensory modalities, pain responses, mating strategies, sexual arousal systems, and genetic personality predispositions all influence the personal salience of religious beliefs or behavior. Attention to the biological body unravels many of the enigmas that formerly accompanied the study of such things as the appeal of apocalyptic beliefs, the frequent connection between religion and systems of healing, devotional piety aiming toward union with a beloved deity, the specific practices entailed in ascetic spirituality, or the mechanisms triggering ecstatic emotional states.