脫胎於都市化過程之文化資產已然專業化發展，文化與都市規劃之關係卻愈加疏離，且官僚分工忽視了一個重要經驗議題:台灣的文化資產議題多半涉及國有土地規劃課題，而國有土地規劃課題的規劃歷史債務，正可透過文化資產認識來釐清。此課題還有其理論潛力，能 回應當代規劃理論探討「去抽象化」或「賦形」理論之迫切性，如何能透過文化資產與規劃 的重新對話來落實。本文透過參與式觀察法檢視華光社區文化資產保存運動，反省華光抗爭 運動後期啟動的文資保存論述 (2013 年2月~2014 年11月)，如何重新定義「拆除」為「破壞」，由之探討如何以文化資產保存過程的物質環境變動來「賦形」規劃理論於實踐。

Cultural heritage, which partially resulted from processes of urbanization, has become a profession of its own right. The professionalization of cultural heritage, however, alienates it from the field of planning. The tendency leaves a significant issue unattended, which is, that much of built heritage in Taiwan is located on state properties intertwined with planning histories. It is through studying cultural heritage that we may be able to clarify these planning failures and thereof responsibilities. Moreover, the empirical question could enable an exploration into ways to rematerialize planning theories. Based on the authors’ participant-observation of the preservation movement as part of the community movement occurring at Huaguang during the period from January 2013 to November 2014, this paper provides a reflective account of the preservation movement. It addresses the following questions: What opportunities and limitations can cultural heritage offer to urban movements against the top-down project and the resulting forced relocation? In which way does it redefines “demolition” as “destruction” and allows the tension between residents and citizen to materialize? The analytical results show how cultural heritage can play a large role in re-materializing planning theories into practices.