民间信仰空间建构与认同边界:广东惠州巽寮湾案例北大核心CSSCI

基于广东惠州巽寮天后宫("大妈")与凤池岛妈祖庙("小妈")案例比较,借助田野调查、半结构式访谈以及非参与式观察法,探讨在资本主导的滨海旅游开发背景下,妈祖信仰空间建构与认同边界重构过程。研究发现,"大妈"与"小妈"妈祖信仰空间建构的逻辑路径和过程不同。"大妈"按照资本塑造、权力的集中化与合法化以及宗教话语标准化的逻辑路径,建构为多元认同的开放性空间。"小妈"由于资本的"缺场",主要通过空间权力的自我赋予与妈祖崇拜话语的地方化来凸显与强化"我者"信仰空间的认同,从而建构为"我者"闭合性空间。在民间信仰空间建构和认同边界重构过程中,资本起到了重要作用。     

从本土到异域:文化认同视野下的东南亚妈祖信仰

妈祖信仰起源于福建莆田湄洲岛,宋代是妈祖信仰发展的初级阶段,先后有乡土渔民、各地海商和地方士绅官宦等不同群体先后加入信仰妈祖的群体之中,并且成功地进行了妈祖信仰的扩散与传递,妈祖获得了官方的一系列册封。随着华人进入东南亚的脚步,妈祖也融进了东南亚的信仰体系之中,并且通过会馆和祭祀等形式建构起了东南亚华人社区社会身份的认同。     

民间信仰与村庄边界——以广东潮州凤凰村为中心的研究

以民俗活动"游神赛会"为切入点,对比凤凰村与周围4个村庄民间信仰活动的现状,厘清民间信仰活动在构建村庄内部认同与维持外部边界中的意义。民间信仰既是村落认同、村落整合的要素,亦是区分村落边界、协调村落关系的动力。以游神赛会为代表的民间信仰活动填补了村庄集体行动的空缺,通过符号的构建将个人、家庭和村庄联结起来,增强彼此的沟通,表现对村落命运的关注。另一方面,游神赛会活动也体现了村庄间的相互关系,通过游神活动协调村落关系、构建村庄边界。     

大型购物中心与幼童母亲的多重身份建构——女性主义、家庭化、公共与私人空间的超越

大型购物中心成为研究现代都市女性身份与社会、空间关系的三棱镜。本文聚焦于\"幼童母亲\"这一群体,探究其身份认同与购物中心的相互建构过程。通过南京市虹悦城购物中心的研究发现,幼童母亲在购物中心内建立起了多种身份认同,并在身份认同驱使下形成多重实践。这一过程使得幼童母亲在购物空间中突破了传统的公共空间与私人空间的二元划分,借助私密空间的综合性和社会化实现了女性自我个性的释放,实现了社会性别空间的重新定义,同时也重新定义和建构了大型购物中心这一现代都市消费空间。     

Definitions of Turkish in‐group boundaries: national participation and essentialism as predictors of inter‐group attitudes in Turkey

The present research investigates how definitions of national in‐group boundaries predict inter‐group attitudes in Turkey. In Study 1, we explore definitions of Turkish in‐group boundaries as well as perceptions of the Turkish in‐group's relations with other groups among 64 university students. In Study 2, conducted among 324 university students, exploratory factor analyses reveal two dimensions of Turkish in‐group boundaries: national participation (a more civic definition) and national essentialism (a more ethnic definition). They also reveal four dimensions of the relations with others. Regression analyses show that national participation predicts more negative inter‐group attitudes. However, national essentialism is not found to predict the inter‐group attitudes. These results are compared with those of previous studies, mostly conducted in Western countries. The comparison suggests that conclusions about the positive role of Civic and the negative role of Ethnic/Cultural definitions in intergroup relations may be less general than is previously thought.     

Geographies of Responsibility

Abstract Issues of space, place and politics run deep. There is a long history of the entanglement of the conceptualisation of space and place with the framing of political positions. The injunction to think space relationally is a very general one and, as this collection indicates, can lead in many directions. The particular avenue to be explored in this paper concerns the relationship between identity and responsibility, and the potential geographies of both.     

城市社区户外共享空间促进交往的模式研究

本文提出社区尺度上的户外空间主要由半公共空间和半私密空间复合而成,并引入\"户外共享空间\"的概念,在此基础上分解共享空间的组成要素,剖析共享空间的功能,分析共享空间在促进居民社会交往方面的重要作用。本文按照半公共半私密的特性及空间的主导功能将户外共享空间分成七类,提出这七类共享空间居民交往的模式,以及不同功能主导的共享空间的结构布局。研究表明,共享空间的合理使用是城市生态社区结构和功能在人文关怀上的体现,良好的共享空间设计对营造活跃、融洽的城市生活氛围,推动城市社区朝向生态化和可持续方向发展有不可忽视的作用。     

印尼归侨身份“边界”流变初探

论文基于"边界"理论,将印尼归侨身份的"边界"建构放入纵向的时间维度探讨其"边界"的生成及变化。研究发现,印尼归侨身份的"边界"并非一成不变,而是在特定的社会情境下遭遇他我之别时所"框定"的。在印尼,他们身份"边界"的表述核心是对祖籍国的想象与认同。归国后,尤其是改革开放以来,其身份的"边界"表述则在自我和他者的"意会"中贴上了"印尼"标签,唤起的仅是对跨国经历和过去生活的记忆与怀想。这一分类实践的变化,在一定意义上反映了移民关于身份的界定和选择过程,映射了不同身份的"边界"所承载的资源与意义。     

Understanding the Bahujan Samaj Prerna Kendra: Space,Place and Political Mobilisation

On the tenth anniversary of its first term in state government, the Bahujan Samaj Party (BSP) opened the Bahujan Samaj Prerna Kendra in Lucknow, Uttar Pradesh. The Kendra is a majestic, temple-like building designed to commemorate and celebrate the achievements of the Dalit movement in India. In this article I examine its symbolic and political features, which I argue must be understood against the backdrop of caste prejudice and the ongoing exclusion (social, spatial and economic) of Dalits in India. The Kendra prompts consideration of how the design and use of public space implicitly or explicitly excludes lower classes and castes, and the way in which the BSP has both challenged and used spatial strategy in its political discourse. I further suggest that the Kendra signals a new phase in the cultural politics of Dalits, articulating a new vision of moral, political and spatial order.