近年來，臺灣的大甲媽祖繞境與白沙屯媽祖進香已超越傳統宗教範疇，演變為具備龐大群眾動員力與深厚文化底蘊的巨型超級品牌。然而，過去文獻多侷限於宗教科儀之歷史意涵或周邊節慶之經濟效益，鮮少從「現代經理人心理動機」與「品牌價值共創」的商管高階視角，解析這股去中心化的自發性參與浪潮。在高度數位化與精確排程的現代商業社會中，企業中高階主管長期面臨極致的「決策疲勞」與績效焦慮，這群職場理性決策者正大量轉化為宗教盛事的熱情參與者。為填補此研究缺口，本研究採用質性研究方法，透過長期的田野參與觀察，並深度訪談六位具備企業中高階主管背景之參與者，剖析其心理動機、組織文化感知與行為實踐。
研究發現，宗教活動已轉化為現代經理人追求「社會角色抽離」與心理補償的絕佳場域。在漫長香路中，他們藉由將控制權交還給神聖象徵，獲得深層情感釋放。進一步引入品牌行銷框架，本研究將兩大活動解構為兩種迥異的商業模式：大甲媽祖呈現出猶如大型企業般的「B2B 制度化生態圈」，透過跨區域戰略結盟與資源整合構築安定感的護城河；白沙屯媽祖則展現極致的「DTC（直面消費者）社群體驗品牌」特質，憑藉路線的隨機性與聯名符號化，將信仰轉化為年輕族群樂於展示的個人標籤（社交貨幣）。
總結而言，兩大宗教品牌皆已進化為成熟的雙邊網絡平台。香燈腳與贊助商家間透過信念傳遞強化「雙邊網絡效應」，將無形信仰轉化為參與者公民行為與價值共創。本研究不僅拓寬了宗教觀光的學術邊界，亦為當代企業在面臨轉型劇變時，如何經營鐵粉社群、將組織文化轉化為雙邊共創生態圈，進而打造具備高度認同感與強大韌性的永續企業品牌，提供了深刻的實務戰略啟示。

In recent years, Taiwan’s Dajia Mazu Pilgrimage and Baishatun Mazu Incense-Gifting have transcended traditional religious boundaries, evolving into mega-brands characterized by massive group mobilization and deep cultural heritage. While prior literature largely focuses on historical rituals or short-term economic impacts, few studies adopt an advanced business management perspective—specifically focusing on modern executives' psychological motivations and brand value co-creation—to decode this decentralized wave of voluntary participation. In today's highly digitized and precisely scheduled corporate world, mid-to-high-level executives face severe "decision fatigue" and performance anxiety, transforming these rational decision-makers into passionate participants. To bridge this research gap, this qualitative study utilizes long-term field observations and deep interviews with six corporate executives to analyze their psychological motivations, organizational perceptions, and behavioral practices.
The findings reveal that religious pilgrimages have transformed into ideal arenas for modern executives seeking "social role detachment" and psychological compensation. Along the arduous journey, they achieve profound emotional release by relinquishing operational control to divine symbols. Applying brand marketing frameworks, this study deconstructs the two events into distinct business models: Dajia Mazu functions as an institutionalized "B2B ecosystem," building a moat of stability through cross-regional strategic alliances and resource integration; conversely, Baishatun Mazu exhibits the traits of an agile "DTC (Direct-to-Consumer) community experience brand," transforming faith into personal style tags and "social currency" for the youth through randomized routing and co-branded symbols.
Ultimately, both religious brands have evolved into mature two-sided network platforms. Belief transmission strengthens the "two-sided network effects" between pilgrims and sponsoring vendors, converting intangible faith into customer citizenship behaviors and value co-creation. This study not only broadens the academic boundaries of religious tourism but also provides profound strategic insights for contemporary enterprises facing market disruptions on how to manage fan communities, foster co-creation ecosystems, and build resilient, sustainable corporate brands.

參考文獻
中文文獻（按作者姓氏筆畫排列）
王永豪（2015）。客家桐花祭共創區域產業觀光之研究-以苗栗縣三義鄉為例 [碩士論文，朝陽科技大學]。臺灣博碩士論文知識加值系統。
林宥祺（2023）。以社會資本探討節慶觀光與社區發展之關係：恆春半島歌謠祭之個案研究 [碩士論文，國立成功大學]。臺灣博碩士論文知識加值系統。
林美容（1988）。由祭祀圈到信仰圈：台灣民間社會的地域構成與發展。中國海洋發展史論文集，第三輯，95-125。
林美容（2006）。《媽祖信仰與臺灣社會》。臺北：博揚文化。
張漢軒（2023）。地方節慶拚創生——以台東池上秋收稻穗藝術節為例 [碩士論文，國立臺北教育大學]。臺灣博碩士論文知識加值系統。
陳怡潔、李豪（2017）。大甲媽祖遶境進香參與動機與參與者類型。休閒產業管理學刊，10（2），72-86。https://doi.org/10.6213/JLRIM.2017.10（2）4
黃皓瑋（2011） 從社會交換理論看宗教活動體驗滿意度之分析-以大甲媽祖遶境為例 [碩士論文，大葉大學]。臺灣博碩士論文知識加值系統。
吳傑沐（2025年4月28日）。「粉紅超跑」2日凌晨起駕32.9萬香燈腳報名創新高。聯合新聞網。https://udn.com/news/story/7324/8704305
王煌忠（2025年4月2日）。大甲媽祖遶境起駕估吸百萬人朝聖！帶動周邊產值高達80億元。知新聞。https://www.knews.com.tw/news/B477BA505765AC1CF49EFD587709498A
張銘坤（2024年3月14日）。白沙屯媽祖進香報名截止 近18萬人報名創新高。中央通訊社。https://www.cna.com.tw/news/ahel/202403140395.aspx
張珣（2003）。《文化媽祖：台灣媽祖信仰研究論文集》。臺北：中央研究院民族學研究所。
劉振仁（2026）。〈從媽祖信仰看[粉紅超跑]白沙屯媽祖進香文化的沿革與傳承〉，《科際整合月刊》，11(1)，143-178。

外文文獻
Brinkmann, S., & Kvale, S. (2015). InterViews: Learning the craft of qualitative research interviewing (3rd ed.). Sage.
Chan, Z. C., Fung, Y. L., & Chien, W. T. (2013). Bracketing in phenomenology: Only undertaken in the data collection and analysis process. The Qualitative Report, 18(30), 1-9.
Groth, M. (2005). Customers as good soldiers: Examining self-reported customer citizenship behaviors in service settings. Journal of Business Research, 58(1), 11-20.
Jorgensen, D. L. (1989). Participant observation: A methodology for human studies. Sage.
Kotler, P., & Keller, K. L. (2016). Marketing management (15th ed.). Pearson
Kvale, S. (1996). InterViews: An introduction to qualitative research interviewing. Sage.
Lincoln, Y. S., & Guba, E. G. (1985). Naturalistic inquiry. Sage.
Li, S., Liu, Y., & Bandyopadhyay, S. (2010). Network effects in online two-sided market platforms: A research note. Decision Support Systems, 49(2), 245-249.
Noy, C. (2008). Sampling knowledge: The hermeneutics of snowball sampling in qualitative research. International Journal of Social Research Methodology, 11(4), 327-344.
Putnam, R. D. (1993). Making democracy work: Civic traditions in modern Italy. Princeton University Press.
Prahalad, C. K., & Ramaswamy, V. (2004). Co-creation experiences: The next practice in value creation. Journal of Interactive Marketing, 18(3), 5-14.
Patton, M. Q. (2015). Qualitative research & evaluation methods: Integrating theory and practice (4th ed.). Sage.
Rubin, H. J., & Rubin, I. S. (2011). Qualitative interviewing: The art of hearing data (3rd ed.). Sage.
Strauss, A., & Corbin, J. (1998). Basics of qualitative research: Techniques and procedures for developing grounded theory. Sage.
Schauerte, N., Schauerte, R., Becker, M., & Hennig-Thurau, T. (2024). Making new enemies: How suppliers’ digital disintermediation strategy shifts consumers’ use of incumbent offerings. Journal of the Academy of Marketing Science, 52(3), 672-694.
Schmitt, B. (1999). Experiential marketing. Journal of Consumer Marketing, 16(1), 53-67.
Vargo, S. L., & Lusch, R. F. (2004). Evolving to a new dominant logic for marketing. Journal of Marketing, 68(1), 1-17.