地理学报

地理学报 ›› 2012, Vol. 67 ›› Issue (12): 1698-1715.doi: 10.11821/xb201212011

• 旅游与文化地理 • 上一篇    下一篇

自我叙事式解读回族宗教活动空间的意义

白凯1,2   

  1. 1. 陕西师范大学旅游与环境学院, 西安 710062;
    2. 北京大学光华管理学院, 北京 100871
  • 收稿日期:2012-03-10 修回日期:2012-10-09 出版日期:2012-12-20 发布日期:2012-12-20
  • 作者简介:白凯(1974-),男,博士,副教授,中国地理学会会员(S110006543M),主要研究方向为文化地理学、旅游心理与行为。E-mail:baikaifrance@yahoo.com.cn;baikai@snnu.edu.cn
  • 基金资助:

    国家自然科学基金项目 (41271157;40961006)

The Self-narrative Style Interpretation of Hui's Religious Activity Space

BAI Kai1,2   

  1. 1. School of Tourism and Environment, Shaanxi Normal University, Xi'an 710062, China;
    2. Guanghua School of Management, Peking University, Beijing 100871, China
  • Received:2012-03-10 Revised:2012-10-09 Online:2012-12-20 Published:2012-12-20
  • Supported by:

    National Natural Science Foundation of China, No.41271157;No.40961006

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被引次数

35 | 5

摘要： 基于主位研究视角,以作者自我叙事的方式,对回族宗教活动空间的存在主义意涵进行了主体意向性解读,完整自叙和沉浸思考后作者认为,回族宗教活动空间存在以下特征：① 回族宗教活动空间的核心构成为家、清真寺和坟园；② 家、清真寺和坟园对回族宗教信仰者而言,不是单一的物理空间,而是具有特殊意义的宗教“地方”；③ 说明了回族宗教活动空间具有地方到无地方的转化特征,无地方转换的地方指向是清真寺；④ “接都哇”这一宗教仪式和宗教行为构建了回族宗教活动空间从空间到地方,从地方到无地方转换的桥梁。该分析过程与结论说明了回族宗教活动空间具有从地方的物质宗教空间结构到无地方的精神宗教空间结构的递进转换特征。

关键词: 回族, 伊斯兰教, 自叙研究, 地方, 家, 宗教地理学

Abstract: Based on emic perspective, this paper makes a subjective intentionality interpretation of the existential meaning of Hui's religious activity space by the self-narrative style method. After a complete autobiography and immersed thinking, the author holds the idea that there are some characteristics existing in Hui's religious activity space shown as follows: Firstly, homes, mosques and graveyards constitute the core of Hui's religious activity space. Secondly, for Muslim believers, homes, mosques and graveyards are not single physical space, but religious "places" which have unique significances. Thirdly, the author's memories and summaries of the religious functions and meanings of homes, mosques and graveyards illustrate that Hui's religious activity space are characterized by transformation from place to placelessness. The non-place conversion's place point is the mosque. Fourthly, "jie du wa"--a religious ceremony and religious behavior--builds bridges from space to place, from place to placelessness for Hui religious activity space. The analysis and conclusions explicate that Hui's religious activity space has the trait of transition from material religion spatial structure of place to spirit religious space structure of placelessness.

Key words: the Hui nationality, Islam, self-narrative research, place, homes, geography of religion