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。
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.
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