Place and Spirituality in the Pacific Northwest

Author(s):  
Madeline Duntley

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.

1953 ◽  
Vol 22 (3) ◽  
pp. 219-226
Author(s):  
Thomas E. Jessett

Most historians of the Pacific Northwest attribute the beginning of Christian missions in the old Oregon country to the appearance at St. Louis, Missouri, in the fall of 1831 of four Nez Perce Indians. According to Protestant sources these Indians were seeking the “Book of Life;” according to Roman Catholics they sought the “Blackrobes,” as the Jesuit missionaries were known. Some modern historians, unable to account for the Indians' interest in Christianity, have even asserted that they had no religious interest at all. The publicity given this event caused the Methodist Church to send out the Reverend Jason Lee in 1834, and the American Board of Commissioners for Foreign Missions to send out the Reverend Samuel Parker in 1835. As a result of these exploratory trips the Methodists established themselves in the Willamette Valley and the American Board sent Marcus Whitman, Henry Spalding and W. H. Gray in 1836 and Cushing Eells, Elkanah Walker and A. B. Smith in 1838 into the area of eastern Washington and Idaho now called the Inland Empire. The Roman Catholic priests, Fathers DeMers and Blanchet, arrived at Fort Vancouver in the fall of 1838.


1982 ◽  
Vol 81 (5) ◽  
pp. 568-572
Author(s):  
Patrick B. Keely ◽  
Charlene S. Martinsen ◽  
Eugene S. Hunn ◽  
Helen H. Norton

2017 ◽  
Vol 4 ◽  
pp. 233339281772398 ◽  
Author(s):  
Michael F. Fialkow ◽  
Carrie M. Snead ◽  
Jay Schulkin

Purpose: The purpose of this pilot study was to investigate the recruitment efforts of practicing obstetrics and gynecology (ob-gyns) from rural and urban practices. Method: The authors surveyed practicing ob-gyns from 5 states in the Pacific Northwest in 2016 about their background, practice setting, practice profile, partner recruitment, and retention. Results: Seventy-three patients completed the study (53.2% response rate). Thirty-seven percent of respondents work in an urban practice and 43% have a rural practice, with the remainder in a suburban setting. A majority of the respondents attempted to recruit a new partner in the past 5 years. Respondents were most interested in experience and diversity in new recruits. Urban respondents, however, were more interested in hiring those with specialized skills (χ2 = 7.842, P = .02) than rural providers who were more interested in partners familiar with their community (χ2= 7.153, P = .03). Reasons most often cited to leave their practice were reimbursement, limited social/marital options, and workload, other than rural providers who more often also cited lack of access to specialty care (χ2= 13.256, P = .001). Rural providers were more likely to cite marital and family status as an advantage to recruitment, whereas urban and suburban providers were more often neutral. Conclusions: Reduced access to care has led to significant health disparities for women living in rural communities. Understanding which providers are most likely to be successful in these settings might help preserve access as our health-care systems evolves.


Author(s):  
Carolyn Kenny

I asked Walker why the Spirit Dances were held in the Winter. He told me that in the Winter the Earth's reserves are low, so the people must dance to create energy for the Earth during the Winter months. At the time I was a graduate student in anthropology at the University of British Columbia doing my field studies in the Salish Guardian Spirit Dance Ceremonials of the Pacific Northwest Coast (Kenny, 1982). Walker didn't seem to care as much about the academics as he cared about the fact that I was Native American myself. And he wanted to support my learning about healing and the arts. The Winter Dances, as the Salish people call them, are known for healing young adults in Pacific Northwest Coast Native societies who are not able to be cured by standard medical and psychological treatments (Kenny, 1982; Jilek, 1972).


1925 ◽  
Vol 18 (7) ◽  
pp. 418-427
Author(s):  
Walter Crosby Eells

As a result of an address on “Standard Tests in Mathematics” given by the author at the annual meeting of the Inland Empire Council of Teachers of Mathematics at Spokane in April, 1924, a committee on “Standard Tests in Mathematics in the High Schools of the Pacific Northwest” was appointed. He was made chairman, the other members being Professor J. E. Buchanan, Cheney Normal School, representing the normal schools; and Miss Anna Whitney, Yakima High School, representing the secondary schools.


1996 ◽  
Vol 25 (2) ◽  
pp. 261-282
Author(s):  
Cecil H. Brown

ABSTRACTThis study continues an investigation of lexical acculturation in Native American languages using a sample of 292 language cases distributed from the Arctic Circle to Tierra del Fuego (Brown 1994). Focus is on the areal diffusion of native language words for imported European Objects and concepts. Approximately 80% of all sharing of such terms is found to occur among closely genetically related languages. Amerindian languages only distantly related, or not related at all, tend to share native labels for acculturated items only when these have diffused to them from a lingua franca, such as Chinook Jargon (a pidgin trade language of the Pacific Northwest Coast) or Peruvian Quechua (the language of the Inca empire). Lingua francas also facilitate diffusion of terms through genetically related languages; but sometimes, as in the case of Algonquian languages, these are neither familiar American pidgins nor languages associated with influential nation states. An explanatory framework is constructed around the proposal that degree of bilingualism positively influences extent of lexical borrowing. (Amerindian languages, bilingualism, language contact, lexical acculturation, lexical diffusion, lingua francas)


Author(s):  
Andrew Fisher

Despite decades of neglect by professional historians, the Pacific Northwest brings particular clarity to major themes in Native American history. On both sides of the Cascade Mountains and the US-Canadian border, Native communities have carried on the struggle for territorial integrity, political authority, economic viability, and cultural legitimacy that began in the late eighteenth century. Scholars, in turn, have broadened their studies temporally, culturally, and thematically to create a fuller picture of the region’s past. This chapter surveys recent trends in the ethnohistorical literature concerning the diverse indigenous peoples of the Northwest Coast and Columbia Plateau. For the sake of brevity, it emphasizes three themes of particular salience in the Northwest: the porous character of cultural and political boundaries, the fluidity of racial and tribal identities, and the determination of Native nations to protect their ancestral lands and resources.


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