本研究以中國男女客工在新加坡與模里西斯的一貫道信仰個案為基礎，透過兩地個案的交互補充與衍生比較，一方面提取出「信仰飛地」的概念，另方面比較出「性別化宗教回匯」的意涵，對宗教社會學與人文地理學的既有討論進行修補與挑戰。本研究認為，身處圈圍化的嚴苛勞動與生活條件，週末族裔飛地的互動經驗雖能提供族裔支持與族裔歸屬感，但面對威權政體時，尚無法形塑社會回匯或宗教回匯的堅實基礎。信仰飛地則是兼具準族裔飛地與信仰培育園地的雙重功能，在一貫道所形成的信仰飛地之中，中國客工既強化了面對移入國嚴苛環境的調適韌性，也強化了日後回鄉面對中國的高度宗教管制時，仍能有效進行社會回匯與宗教回匯的調適韌性。

This study is based on case studies of Chinese male and female guest workers who have become Yiguandao followers in Singapore and Mauritius. By comparing the two cases, which interactively supplement each other, the concept of "religious enclaves" can be derived and extended, and the significance of "gendered religious remittances" can be grasped, which complements and challenges existing discussions in the fi elds of sociology of religion and human geography. This study argues that although weekend ethnic enclaves, emerging in a context of harsh labor and living conditions, can offer ethnic support and a sense of ethnic belonging, the experience within weekend ethnic enclaves fails to establish a solid foundation for social remittances or religious remittances in the face of an authoritarian regime. The "religious enclave," on the other hand, serves a dual function as a quasi-ethnic enclave and a nurturing ground for faith. In the "religious enclave," formed on the basis of Yiguandao practices, Chinese guest workers not only strengthen their adaptive resilience in coping with the rigorous host country environmentsbut also equip themselves with resilience to deal effectively with the heavy regulation of religion in contemporary China when returning to their home country.

一貫道、中國客工、宗教回匯、信仰飛地、跨國宗教

Yiguandao, Chinese Guest Workers, Religious Remittances, Religious Enclaves, Transnational Religion