作为中国城市化水平最高的少数民族,回族社区的地方性在城市化过程中受到严重挑战。论文以"地方依恋"为理论模型,以开封东大寺回族社区为典型案例,对城市回族社区的"地方性"进行深入解读。研究发现,由于围寺而居和强烈的回族认同感,城市回族社区的地方性特征主要受居住时间、文化程度、年龄大小和宗教信仰的深刻影响,地方依恋较深的地方主要在"寺市并存"或距离寺市都近的街道,内部空间上存在不同的宗教知识传承模式。这为丰富社区地理尺度的地方依恋理论和揭示回族社区人地关系机制提供了重要实证依据。

In the context of globalization and modern transformation, the placeness is seriously challenged, and urban Hui communities with local and ethnic religious character is an important field to be explored. Hui minority has a highest level of urbanization in China. This article attempts to interpret the placeness of urban Hui community through analyzing place attachment in the context of globalization and modern transformation process. Based on the study of place attachment of Dongdasi community, it is found that disagreements about the nature of other urban communities arise from significant differences and uniqueness in the placeness of urban Hui communities. In the aspect of social dimension, place attachment of urban Hui community residents on the emotional, cognitive and social relations, is profoundly affected by residence time, education level, age and other factors. In the aspect of geographic dimension, urban Hui community residents pay more attention to the convenience of diet-friendly, especially have a deeper place attachment on some lots and streets with "mosque-market co-existing" or at close range of the mosque and market, and its recognition degree is also higher than the inner community and the fringe street. At the same time, there are two differentiated religion spaces within the urban Hui community and there are two different religious knowledge inheritance models, but the distance from the mosque is not a determinant factor to the sacredness of community residents. Therefore, from a placeness perspective, urban Hui community on a micro-scale is likely a rural "mosque-community" where the residents have a strong identity living around the mosque with stronger closeness and the differentiated knowledge inheritance.