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。     

城市化的文学书写——基于社会-空间辩证法的《炸裂志》解析

以小说《炸裂志》为分析对象,利用社会-空间辩证法这一工具,对中国城市化的文学书写进行诠释。研究指出,《炸裂志》用“神实主义”的手法,反映出城市化对社会和权力关系的巨大影响、资本推动城市化的内在动因,以及城市化过程中社会意识形态的变迁。此外,利用桥接小说桥段与真实生活片段的方式,《炸裂志》记叙、再现与诠释了一个蒙太奇的城市化过程。《炸裂志》中记述的城市化与空间生产过程体现了社会-空间复杂的辩证关系。城市化是社会经济关系的空间体现;同时,空间生产对社会与权力关系亦发挥建构性的作用。空间的生产伴随着权力关系的生产,而对资本、权力与空间的争夺,也重构了社会的文化价值与身份认同。     

浮动的“中心”：湄洲岛妈祖信仰空间考察

台湾的祭祀圈（信仰圈）理论,为研究汉人民间信仰提供了一个具有参照性的体系架构。台湾地区的妈祖信仰具有完全民间性的特征,这与湄洲岛的妈祖信仰不同。湄洲岛的妈祖信仰空间由本岛十四间妈祖宫与祖庙组成,其祭祀组织可划分为以祖庙为中心的地方性信仰组织与全球性信仰组织。前者具有民间性特征,祖庙作为全岛祭祀中心,与各社区有着紧密的互动联系,中心与地域相叠合;后者则因国家政治、地方形象塑造和旅游经济等外力的介入,形成官方与民间并行的权力结构,本岛社区在祖庙管理中被边缘化,信仰中心浮动于地域之外。     

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。     

16世纪法国天主教与新教的神圣空间建构及其影响

自宗教改革以来,新教徒数量的增加改变了法国的群体结构,引发了神圣空间内的频繁冲突。这种冲突不仅表现在教堂这一至关重要的神圣空间当中,还延伸到了城市的世俗空间之内。近代早期神圣空间的建构经历了从观念边界的形成到仪式与象征物赋予特定空间神圣性意涵和秩序结构的过程。在城市共同体内遭到压迫或侵害的少数派群体借此建构起了“想象的”神圣空间,成为其延续自身群体身份认同的重要场所;而占据主导地位的群体亦依托“想象的”神圣空间,进一步压制和侵占其他群体的生存空间,最终达到完全独占城市世俗空间的目的。在16世纪法国宗教冲突的背景下,神圣空间发挥了强化空间隔离,塑造群体边界的作用,成为教派矛盾的重要体现;而神圣空间的边界也成为信仰共同体边界的一类重要表征,推动了相互对立的教派身份认同边界的成型。最终,不同教派建构神圣空间导致神圣空间与世俗空间的边界被模糊和混淆,这一结果体现了16世纪法国社会的世俗化转向趋势。     

信仰类型及其社会建构——以陕西宝鸡地区的炎帝信仰为例

本文以陕西某地区炎帝信仰的祭祀仪式及其信仰类型为研究对象,从中梳理出炎帝信仰在当代重建过程中所呈现的官方、民间、官民共建等三种模式,进而揭示出其中所包含的权力、利益、资源、地缘等诸多现实要素及其与当代中国信仰建构的内在关系,梳理出"一个炎帝,三种信仰"的内在构成逻辑,以此讨论多种信仰类型之间的公共认同、如何能够构成的信仰社会学难题。     

基于行动者网络的乡村转型及其空间生产研究——以凤和空港小镇为例

本文基于“网络结构—作用因子”互补视角综合运用行动者网络理论与空间生产理论，采用半结构访谈法，以广州市凤和空港小镇为典型案例，深度分析乡村转型的具体过程与逻辑内涵，并证实了空间生产的运作机制与行动者网络构建过程的内在关联性。研究表明，凤和空港小镇通过创建文旅型美丽乡村构建了行动者网络，政府、企业、游客、村民等异质行动者互构空间，使原来的空心村、贫困村转型为现代商业社区；空港小镇的乡村转型本质上是将传统村落社群“生产”为都市消费空间的空间商品化过程，以资本、权力、消费文化为主导的空间生产过程，在多方关系交织与话语建构下表现为错综复杂的社会效应。     

空间生产视角下非遗旅游街区空间结构演化与动力机制——基于屯溪老街的案例分析

选取黄山屯溪老街为例，以空间生产理论为分析框架，通过实地观察、深度访谈法和文本分析法，探讨非遗旅游街区空间结构的时空演化与动力机制。研究认为：屯溪老街空间结构经历物质空间的景观化、文化空间的多元化和社会空间的流动性演化过程；老街旅游空间生产是资本逻辑和权力逻辑耦合生成的产物，资本和权力动力分别作用在“社会经济”层面和“政治制度”层面；资本和权力在塑造空间社会结构的同时，也实现文化意义的构建、社会关系的重构和社会权力的表达。在空间生产多元主体利益博弈下，屯溪老街面临资本过度商业化和空间权益“失衡”等社会问题，实现“以人为本”的空间正义或许是根本路向。     

范庄龙牌会与两种文本中的信仰表达

在与世俗权力纠葛的过程中,中国民间的信仰实践往往呈现为两种文本的信仰表达形式。显在的信仰文本处于权力的监控之中,更多地是一种社会性的信仰表达,除了呈现为以经济发展为中心的地方利益,地方信仰的实践本身也是村落的"人格"在信仰世界中的具象表征。相比之下,民间信仰实践的隐藏文本则更多地体现为一种情感性的信仰表达,在性质上是对地方社会传统信仰结构的延续。实践中的中国民间信仰是一种权力的建构性与信仰的意志性相形而生的概念,地方信仰的"真实"并不是臣服于世俗权力的建构形态,而是一种脱离于权力意志和具有独立运作逻辑的精神世界。     

资本、权力与空间:“空间的生产”解析

全球化时期的生产方式从根本上决定了资本和权力是城市空间产生和演化的主要动力。它们分别展现了不同的作用范围、形式及效果:资本主要作用于物质的、社会—经济空间的生产,而权力主要作用于抽象的、政治—制度空间的生产。这两个过程相互影响、相互交织。本文将"空间的生产"理论与城市空间实践结合起来进行转型中国语境下的解析,尝试提供一个研究我国城市与区域空间重构问题的马克思主义政治经济学视角。     

传统村落神圣空间形态、当代价值及其研究范式再认识

神圣空间是中国传统村落重要的空间形态，但理论界对神圣空间时有“存续论”和“废弃论”的学术争议，对其内涵、类型、流动性发展趋势以及新的研究范式也缺乏深入解读，这对人们深入认知传统村落神圣空间带来了困惑和迷茫。通过文献梳理，认为：神圣空间的内涵是“空间+意义”的综合。在传统村落中空间形态有两类，一是具有明显可观察性的宗教信仰性神圣空间，二是一切不可让渡或不可化约的人文意义的神圣空间。在内容研究方面，学术界对第一类型的神圣空间研究着墨较多，但研究特点表现在对神圣空间“本身”进行阐释。对第二类型神圣空间建构性的解读属于新兴研究类型，研究主要将传统村落神圣空间看作是社会建构的过程和动态性实践的产物。在流动性视角下，学术界更注重对传统村落神圣空间与流动性互动产生的社会经济、文化和环境之间建构和生产的研究，认为“神圣空间作为文本”更符合新的社会事实及其推动下的研究议题。不同认知范式具有差异性，相互补充是人们整体认知传统村落神圣空间的基础，也对乡村振兴实践中传统村落文化的整理、挖掘以及塑造社会经济发展具有重要指引。     

Tomte Stories in Swedish Hälsingland: Place and Vernacular Religion

Although often discounted as ‘old lore’, stories about the tomte (hobgoblin) are not uncommon in Sweden. Contesting earlier ethnographical accounts, this article draws on qualitative interviews and fieldwork in Ovanåker to discuss some of the functions of these stories. The theoretical framework is provided by theorists on place and vernacular religion, particularly Tim Ingold and Leonard Primiano. Throughout, the article seeks to qualify two dichotomies: that between official religion and folk religion, and that between sacred and profane space. The article argues that belief in the tomte is very much alive in certain regions of Sweden, that this belief functions as an identity marker in a changing society, and that such stories provide evidence of an immanent and place-bound form of vernacular religion.     

妈祖信仰在河北省及京津地区的传播

河北及京津地区的妈祖信仰 ,随着漕粮北运自东南沿海传播而来。代表妈祖信仰存在的第一座天妃宫在元泰定三年出现以后 ,至清代 ,天妃或天后宫庙的数量已达 35处之多。这些宫庙绝大部分为元、明两代所建。根据这些宫庙的形成时间及分布情况推测 ,元代的妈祖信仰是沿海河、北运河及天津以北渤海沿岸地区传播的。到明代 ,沿海继续向北推进到山海关 ,沿滦河向内地推进到长城南侧 ,并由天津向南沿南运河两侧扩展。妈祖信仰在河北及京津地区分布的时空特征 ,是由于当时全国经济中心和政治中心的分离 ,需要东南大批漕粮北运而形成的。元、明海、河运输路线的差异 ,以及两朝国都所在地区军事形势和军事力量布置上的差异 ,使明代妈祖信仰分布的范围与元代有所不同 ,并比元代有所扩大     

明清以来江南民间信仰中的庙界:以苏、松为中心

The temple community is an important concept in Suzhou and Songjiang folk religion since the Ming and Qing dynasties. The two major types of temple communities were those surrounding a Tudi Temple (Temple of the god of land), those encircling a Chenghuang Temple (Temple of the City God), and a Mount Tai Temple. Their existence has different meanings. The organizational systems and varying kinds of religious activities were distinct to the different temple communities. However, the division of temple communities is closely related to local administrative divisions. It is worth noticing that temple communities compete and conflict with each other for regional development resources and the benefits of relevant groups. This study of temple communities contributes to our overall understanding of communities of faith in villages.     

Women’s everyday spirituality in Diamond Way Buddhism: an auto-photographic study

The Western world is experiencing increasing popularity of new religious movements whose adherents tend to spirituality, a subjective, personal form of religion. These spiritual forms shape the spaces of everyday life, their meanings, perceptions, and experiences, which is starting to be reflected in new geographies of religion. In Czechia, one of the most rapidly growing new religious movements is Diamond Way Buddhism. This contribution focuses on how Diamond Way spirituality is lived and experienced in space. The paper explores this phenomenon using the method of auto-photography. We asked six women to photograph places important to them in their daily lives and interpret their spiritual meaning. This method allows exploration of women’s spirituality in the everyday spaces where it is perceived and experienced, such as kitchens, buses, or natural sites. The results show that women have a specific way of experiencing Buddhism in seemingly secular space which they describe through feminine characteristics of transcendence. Everyday spaces become spiritual through the subjects’ emotional and continual experiencing of Buddhism, while the officially sacred space of a Buddhist center is incorporated into everyday life activities of women. The division between sacred and secular spaces often described by scholars is therefore challenged.     

Diary

Abstract

The Temple of the Tooth Relic of the Buddha is the most sacred Buddhist site in Sri Lanka. The Temple complex is on the World Heritage List. It was bombed on 25th January 1998 by Tamil terrorists who are fighting for a separate state within the country. As an actively used monument belonging to a living religious tradition, comprehensive restoration was considered necessary. Yet the restoration process became much more than a technical job, guided by professional conservation ethics. Because of its symbolic value within the Buddhist community, the conservators were faced with negotiating a host of political, social and religious issues. The author, who was the Conservator in charge of the project, describes how underlying cultural values affected the restoration process.     

Church-in-a-box: making space sacred in a non-traditional setting

ABSTRACT

How are non-traditional sacred spaces experienced and sacralized? Non-traditional sacred sites offer a unique and useful perspective for exploring notions of sacralization, the process of making space sacred. This paper explores sacralization through an investigation of Unity of Fredericksburg, a non-traditional spiritual community that meets in an executive office building, using in-depth interviews with church leaders and members. These interview findings help shed light on how the process of sacralization occurs and suggest that it is the collective, emotional engagement with space that makes it sacred. Non-traditional houses of worship, though not imbued with conventional notions of “sacredness”, serve as functionally sacred for believers and the transiency of their sacred qualities provides a useful foundation for geographers of religion to explore how the sacred is made and experienced.     

Re-presentar the religious: nation,community and identity in museums 1

This paper examines the roles that museums play as ‘unofficially sacred’ places, underscoring or challenging the religious life of a people and ‘nation’. It focuses on three key questions: (1) Do sub-national and transnational religious formations pose a challenge to or present opportunities for nation-building strategies, and what part do museums play in this struggle? (2) In what ways do re-presentations of religion in museums contest or reinforce religious community and identity? and (3) What challenges do museum displays pose to the understanding of religious meanings? This paper explores these three key questions about the intersection of religion with politics and ideologies, social relations, and cultural interpretations and transformations using an in-depth case study of an exhibition on the Jewish community in Singapore.     

HEGEMONY,IMPERIALISM, AND THE CONSTRUCTION OF RELIGION IN EAST AND SOUTHEAST ASIA1

Edward Said's concept of Orientalism portrays the high tide of nineteenth‐century imperialism as the defining moment in the establishment of a global discursive hegemony, in which European attitudes and concepts gained a universal validity. The idea of “religion” was central to the civilizing mission of imperialism, and was shaped by the interests of a number of colonial actors in a way that remains visibly relevant today. In East and Southeast Asia, however, many of the concerns that statecraft, law, scholarship, and conversion had for religion transcended the European impact. Both before and after the period of European imperialism, states used religion to engineer social ethics and legitimate rule, scholars elaborated and enforced state theologies, and the missionary faithful voiced the need for and nature of religious conversion. The real impact of this period was to integrate pre‐existing concerns into larger discourses, transforming them in the process. The ideals of national citizenship and of legal and scholarly impartiality recast the state and its institutions with a modernist sacrality, which had the effect of banishing the religious from the public space. At the same time, the missionary discourse of transformative conversion located it in the very personal realm of sincerity and belief. The evolution of colonial‐era discourses of religion and society in Asia since the departure of European imperial power demonstrates both their lasting power and the degree of agency that remains implicit in the idea of hegemony.     

City with or without God? Features of post-secularism in religious landscape of post-communist Prague

The religious climate caused significant changes over the last few decades which led to intense debates about post-secularism in Western Europe. However, there is particularly a distinct lack of analyses of the features of post-secularism in post-communist cities. The paper draws on the case study of Prague where the religious landscape is in many ways unique in a European context because of its highly secularized society. Nevertheless, Prague also experienced a revival of religious life, which has found expression in the religious landscape (not only) through the emergence of new sacral structures, pluralization of religion and post-secular rapprochement in religious institutions. The paper examines the convergent and contradictory processes shaping the religious and non-religious landscape in Prague and therefore opens the discussion about post-secularism in post-communist context. The results point to the importance of historical, social, and urban development for the new geographies of religion. New areas of research should also draw attention on the new religious movements and alternative spirituality which helps to explain the relationship between sacred and secular phenomena in current European society and space and the re-definition of the minority role of religion in the secular society.