Although religious worship was banned during the Khmer Rouge regime (1975–79), spiritual practices are once again flourishing in Cambodia. These include both the practices of the majority Buddhist population and a small but visible Cham Muslim minority. While popular Buddhism in Cambodia today incorporates the legacies of Hinduism and animism in the country, the majority of Cham Muslims have adopted a more orthodox version of Islam due to the influence of global proselytization. This article argues that these dominant strains of religious practice divergently train conscious attention in habitual patterns, cultivating different orientations of intentionality among Khmer Buddhist and Cham Muslim Khmer Rouge survivors. The patterns of attention encouraged by current religious practices shape the narrative organization of memory as survivors engage in an NGO‐sponsored form of psychotherapeutic “testimonial therapy.” As my ethnographic findings demonstrate, these divergent narrative constructions and their public performance reinforce different relational experiences of selfhood and engagement with supernatural others among Cambodian Buddhists and Muslims, with significant implications for perceived social belonging in contemporary society.

中文翻译：

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非物质联盟：穆斯林和佛教徒柬埔寨人的治疗性叙事中的自我关系和归属概念的建构

尽管在红色高棉政权（1975-79年）期间禁止宗教崇拜，但柬埔寨的精神习俗再次盛行。这些措施包括大多数佛教徒的习俗和少数但可见的湛穆斯林穆斯林的习俗。如今，柬埔寨的流行佛教融合了该国的印度教和万物有灵论的遗产，但由于全球宗教化的影响，大多数占婆族穆斯林采用了更为正统的伊斯兰教版本。本文认为，这些占主导地位的宗教习俗以习惯方式发散着意识的关注，从而在高棉佛教徒和湛穆斯林高棉胭脂幸存者中培养了不同的意向性取向。当幸存者参加由非政府组织赞助的心理治疗“证明疗法”时，当前宗教习俗所激发的注意力模式塑造了记忆的叙事结构。正如我的人种学研究结果所表明的那样，这些不同的叙事结构及其公共表演加强了自我和参与超自然现象的不同关系体验。柬埔寨佛教徒和穆斯林中的其他人，对当代社会感知的社会归属感有重大影响。