專書寫作計畫是奠基於過去的研究成果，希望以空間的角度探討媽祖進香是否能呈 顯異質空間的特性，進一步闡明媽祖信仰的宗教內涵。筆者以Foucault 提出的異質空間 (heterotopias)做為描述的架構，企圖呈現異質空間的原則與內容，並以Lefebvre 的空間 概念，強調空間的實踐、空間的再現與再現的空間等概念面向，探討進香的神聖空間與 白沙屯聚落空間的相互辯證關係。進香無論是作為與日常生活的中介階段，或要求特殊 禁忌與規範，均彰顯進香異於日常生活的現象。白沙屯的進香旅程具有行轎儀式展演， 信徒相信這是媽祖降臨所致，並將此展演解釋為媽祖旨意，也在此展演過程中不斷發展 與製造媽祖的神蹟故事。行轎具有將世俗空間轉化為神聖空間之作用，並凸顯跟隨媽祖 進香的理想價值，塑造進香作為與實存空間對照的異質空間。專書預計分成七個章節， 分別是（一）導論，（二）聚落空間與經濟變遷，（三）儀式地景、進香儀式與變遷，（四） 儀式空間與其他社會空間的並列與矛盾，（五）進香的心理空間與超越，（六）進香與理 想空間再造，（七）結論。 The notion of “heterotopia”, proposed by Michel Foucault, has the function to mirror and reflect the real society. After approaching the connotation of the heterotopias of a Mazu pilgrimage from Baishatun, I attempt to write a book to illustrate my recent research results. I will use Lefebvre’s concept of space, which is defined as the production of the society, and which can be separated into three aspects: spatial practice, representation of space and representational space. I focus on the spatial connotation from my ethnographic research. This symbolic construction of the village divine hierarchy centered on the goddess Mazu will be reflected in the pilgrimage journey, in which gods from other secondary temples present reverence to the goddess. Thus the hierarchical relationship among village deities can be confirmed annually through the journey, which also legitimates the goddess’s highest status in the celestial world. Viewing from the Turnerian concept of the liminal stage, the pilgrimage journey demands the pilgrims to obey some taboos and behavior norms, which definitely differ from people’s ordinary lives. The palanquin performance is believed that the goddess Mazu descends to the palanquin and makes carriers move through her pulling force. Hence accompanying with the palanquin performance, varied kinds of the goddess’s legends have been produced and reproduced to depict her malicious power to help people.Whenever pilgrims visit the site associated with her legends, the memory of the past journeys and new kind of legends will emerge again. In particular, nowadays the culture work depicts the pilgrimage as a ideal that denotes the goddess’s teaching of mutual assistance and the confirmation of the Mazu belief. In this sense, a sort of heterotopia to contrast to the ordinary disordered world can be created in the pilgrimage. There are seven chapters planed to be included in the book: 1, introduction; 2. village space and economic change; 3. ritual landscape, pilgrimage ritual and change; 4. the juxtaposition and contrast between ritual space and other social spaces, 5. the pilgrim’s psychological space and the transcendence; 6. pilgrimage and the reproduction of the ideal space; 7. conclusion.