白沙屯媽祖徒步進香在過去二十年間，由一個地方性的宗教儀式蛻變為全國矚 目的宗教盛事，在2011 年經文化部指定為「國家重要無形文化活動資產」。本 論文主張白沙屯媽祖的魅力源自於「徒步」這個「身體行動方法」（Method of Physical Actions）所產生的「轉化」（transformation）經驗。首先，特納（Victor Turner）的「結構」與「反結構」兩個術語很可以借用來說明這種「轉化」經驗： 臺灣人平時處在「結構」之中，敬天畏神、安分守己。在這種嚴謹壓抑的社會結 構、規範之下，大約九天八夜的白沙屯媽祖進香就是一個熱情釋放、狂歡盡性的 「反結構」中介狀態，而香燈腳們則體驗或展現了各種程度的「神聖」、「圓滿」、 「合一」現象。特納在1983 年倏然辭世，連帶地使得他在儀式和朝聖研究中提 出的真知卓見缺少進一步的研究、實踐和解決。在這種儀式研究的脈絡中，葛羅 托斯基（Jerzy Grotowski）的「溯源劇場」、「客觀戲劇」和「藝乘」等研究不 僅理論地回應了特納在〈身體、大腦和文化〉（Body, Brain and Culture）中提出 的大哉問，同時，還具體地鑽研出一個表演者／行者可以轉化自己的「身體行動 方法」。以白沙屯媽祖徒步進香來說，其「身體行動方法」就只是某個儀式脈絡 中的走路方式：造成轉化的是那些身體行動，而不是人們附著於其上的意識型態。

Over the past twenty years, the Baishatun Mazu Pilgrimage in central Taiwan developed from a local Daoist ritual to a religious event attracting nationwide attention. In 2011, it was accredited as a National Important Intangible Cultural Heritage. Mazu’s efficacy is believed to be the main reason behind such a phenomenal change: old, rural devout believers as well as new, young urban artists/scholars/office workers have found their own truths in the annual 400-kilometer journey,“following Mazu on foot.”This paper will first use structure and antistructure, two famous concepts on the ritual process proposed by Victor Turner, to discuss the phenomena and experiences of the Baishatun Mazu pilgrims. In the liminal state of the pilgrimage, which lasts about nine days and follows no pre-determined schedule or route, the stress of seemingly endless walking causes many pilgrims to experience a feeling of communitas; that is, they somehow feel the presence of Mazu and are deeply or ecstatically related to her. In addition to the structuralist description and analysis of the pilgrimage experience, this paper argues that a certain ritual walking, similar to the“walk of power”espoused by Jerzy Grotowski, is the pivotal element in effecting the pilgrim’s experience of transformation.