本文以白沙屯媽祖進香為例，2008 年苗栗縣政府提報為「無形文化資 產」（intangible cultural heritage）的保護對象，2010 年文化部指定為國家重 要文化資產。筆者關心的是，當進香從過去地方性的宗教活動轉變為當代公 有的公共財，進香遺產化（heritagization）是否造成相關儀式內容的變遷？是 否也為地方社會帶來影響？文中首先介紹這個進香活動的特色，及其成為國 家無形文化資產的理由。其次，探討近年進香儀式的變遷否是為遺產化的衝 擊結果？包括檢視傳統地域性祭儀的逐漸消逝、進香儀式的改變、去地域化 的儀式實踐、以及新進香意義的創造等。其三，考察遺產化的實踐對地方社 會的影響，檢驗遺產化對近年廟方的發展計畫、地方攤商經濟、與地方社團 活動所帶來的影響，從而討論國家與地方社會的關係。希望透過個案研究， 探討媽祖進香從地方宗教傳統轉變成去地域化的儀式實踐，而遺產化過程不 僅造成地方宗教傳統的改變與創新，也使得國家的文化治理帶來地方賦權的 附帶效果。

The Mazu pilgrimage group from Baishatun Village was added to the safeguarding list of the Intangible Cultural Heritage of Taiwan in 2010, transforming a local religious tradition into a publicly shared spiritual property. This paper examines the ritual alteration of this pilgrimage in the heritagization process and its impact on the local community. The first part of this paper introduces the pilgrimage and its ritual features that demonstrate the reasons for listing it as a part of national cultural heritage. Some changes in the ritual practices of this pilgrimage are then reviewed as the consequences of heritagization. These alterations include the devaluation of some territorialized rituals, accommodation of new influences on translocal ritual practices, and creation of innovative meanings attached to the pilgrimage. Finally, an analysis is presented of how the heritagized pilgrimage has affected the local community. The pilgrimage has markedly improved the marginal social status of the community: it brings in a large contribution to the incense money for further development and expansion projects at the temple, and also draws numerous believers and commercial opportunities to the local community. Although local residents do not involve themselves in the official heritage practice, they are encouraged to engage in local activities held by community associations with government financial support. The confident and autonomous engagement of local residents in their pilgrimage and local activities has demonstrated community empowerment under state cultural governance.