「北港迓媽祖」是最為人所知的媽祖慶典活動之一,2008年登錄為雲林縣民俗及有關文物,2010年因其具有歷史性、地方性、傳統性、文化性等因素以「北港朝天宮迎媽祖」此名稱被國家指定為重要民俗及有關文物,除了在地方上產生榮譽感,同時也激發地方開始思考如何來保存及維護這無形的文化資產。然而,雖然自民國85年開始,北港媽祖文化大樓的展示廳開放讓香客參觀朝天宮保存的歷代文物,但卻未能有效的運用使之成為朝天宮與大眾溝通的平台,並更有效的公開展示與推廣「北港迓媽祖」,甚是可惜! 因此,本文從無形文化資產保存的觀點出發,分析媽祖信仰之文化資產的價值,並對國內博物館展出之媽祖信仰展示以及媽祖廟之展示進行參與觀察、分析,探討博物館策展人、地方廟宇如何透過展示設計詮釋媽祖信仰。另一方面,則從與幾個地方保存團體、神明會、文史工作者的深入訪談中,了解北港地方對文化大樓展示的詮釋與期待。最後提出媽祖文化大樓展示的規劃與設計之建議,以期提供地方廟宇保存無形的媽祖進香文化相關的省思。
The Beigang Chiaotian Temple’s Pilgrimage is one of the most famous Mazu pilgrimage. It is registered as the Folk Customs and Related Cultural Artifacts by Yunlin country in 2008. Also, in 2010, it is designated as the Significant Folk Customs and Related Cultural Artifacts by the central competent authority because of its historic, local, traditional and cultural factors. The activities not only raise the sense of honor in Beigang but also raise the awareness of the conservation of this significant pilgrimage; local people start to pay attention to maintain and reserve this intangible cultural heritage. However, although Beigang Mazu Culture Building has already exhibit the relative items of Mazu Culture and some ancient cultural relics to public, which provided by Chiaotian Temple since 1996, it has not built an effective communication cannel between Beigang Chiaotian Temple and people who visited the exhibition; furthermore, the Beigang Chiaotian Temple’s Pilgrimage has not been well-promoted. Therefore, it all begin with the view of Safeguarding Intangible Cultural Heritage, this paper will analysis the value of Mazu cultural heritage; also, in order to explore how museum curator and local temples design and interpret the Mazu belief to public, this paper apply the method of participant observation to investigate the Mazu Belief exhibition at domestic museums and Matsu temples.On the other hand, in order to gain the expectation and interpretation of Mazu culture heritage, which display in Beigang Mazu Culture Building, from the point of view of local residents, this paper also interview with several local preservation organization, the deity worship associations, and local cultural workers. In the last chapter, this paper will sum up the result of investigate and provide some suggestions to local temples to improve the method of reservation of Mazu belief and Pilgrimage.