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。

Religious space is one of hot topics in Geography of religion research. Previous studies mainly focused on the sacred space of institutional religion, while little attention was paid to the folk belief space of diffused religion. Mazu Temple, as an important folk belief space, is a sacred space derived from China. Taking comparative cases studies on TheanHou Temple of Xunliao (Da Ma) and Mazu Temple of the Phoenix Island (Xiao Ma) in Xunliao Bay, Huizhou, Guangdong Province, the author attempts to explore the impacts of capitalization on the construction of Mazu belief space, and the reconstruction process of local identity boundaries. Based on field investigation, semi-structured interview and observation, this paper finds out that,the belief spaces were reconstructed following different mechanism between 'Da Ma' and 'Xiao Ma'. The construction of 'Da Ma' was mainly impacted by the combination of economic capital, political power and cultural beliefs, which gave rise to an open religious space of multiple identities. Moreover, in this paper, the author holds the idea that capital plays an important role in the production and construction of folk belief space. Without it, 'Da Ma' may not have been constructed as an open religious space, and thus 'Xiao Ma'could only maintain its original local road, being constructed as a closed religious space. Finally, more attention should be paid to discussing the role of capital on the religious sacred space in future research of geography of religion.