The Mazu Pilgrimage of Dajia Jenn Lann Temple in Dajia District, Taichung City is one of the most significant annual religious events in central Taiwan. As the procession begins, pilgrims embark on a nine-day, eight-night journey on foot through four counties and cities, including Taichung, Changhua, Yunlin, and Chiayi. Hundreds of thousands of people from all over Taiwan take part in this event, making it a spectacular folk religious event in Taiwan. It was even recognized as Taiwan’s national intangible cultural heritage in 2010.

Dajia Jenn Lann Temple’s Mazu devotions originate from the Mazu worship traditions in Meizhou, Fujian, China. Legend has it that Mazu’s goddess figure was brought from Meizhou to Taiwan by immigrants, making it a local hub of public worship during the eighth year of the Yongzheng Emperor's reign (1730 CE). The original pilgrimage required pilgrims to travel to Meizhou to worship Mazu. However, later, due to economic activities between the cattle markets in Dajia, Taichung, and Beigang, Yunlin, pilgrims began worshipping at Beigang Chao-Tian Temple in 1988.

The dates for the Dajia Mazu Pilgrimage vary every year; the start date and time have to be determined by Poe Divination (two crescent-shaped wooden blocks, one flat side and one convex) on the 15th day of the first Lunar month. The pilgrimage rituals include, in order, Poe Divination, Head Banner Raising, Prayers for Protection, Palanquin Mounting, Departure, Overnight Resting, Prayers for blessings, Wishing for Longevity, Returning, and Enthroning Mazu (return to her seat). To show their reverence for Mazu, devotees in the procession mainly follow a vegan diet during the three days prior to departure and throughout the pilgrimage. Their breakfasts, lunches, dinners, and late-night snacks are mainly provided by temples, local residents, and shop owners along the route.

A Moving Folklife Museum

The foods provided are mostly easy to distribute and mass-produce, such as vegan purple rice zongzi, douhua (tofu pudding), runbing (Taiwanese fresh spring rolls), vegan ba-wan(Taiwanese-style vegan meat dumplings), savory congee, and other local products. While quickly boosting physical energy, these foods also highlight the characteristics of local specialties. After the Wishing for Longevity ritual, pilgrims are allowed to eat meat. Therefore, during the Returning ritual, seafood congee, duck migao (glutinous rice with braised duck), five-grain rice balls, and various desserts can be found, creating two distinct food patterns. The offering of these foods not only meets the needs of the walking pilgrims but is also closely linked to the concepts of " forming auspicious connections" and "benevolence" in folk belief. By providing food, providers can earn merits and foster interactions with pilgrims.

The food offering begins as the procession departs. A moving food map is then created by connecting the shops and ad hoc food stands along the pilgrimage route. For pilgrims, eating is not just about boosting physical energy; it is also part of the rituals. Nowadays, as the event scales up and the number of participants increases, the food provided comes in more diverse types and styles, including both traditional and modern options. As a result, the pilgrimage is no longer just a religious event; it also highlights the cultural traits shaped by food and drinks, beliefs, and social connections in Taiwanese society.