The relation between ethnicity and religion has had a troubled history in the People’s Republic of China. Conflating religious practice with ethnic culture is considered to carry the risk of breeding “splittism” – especially in Tibet and Xinjiang. While in the post-Mao era the outright hostility against religion has given way to a religious revival, keeping religion and (nationality) politics separate has remained a major concern for the Chinese Communist Party. Religion is supposed to be a private matter that does not interfere with pol-itics. Against this backdrop, a recent phenomenon in the Tibet Autonomous Region is all the more remarkable: the (re-)fusion of ethnicity and religion under the label of cultural heritage and its protection. This paper approaches this officially endorsed re-fusion ethno-graphically and examines its wider implications. I argue that endorsing religion as an attribute of Tibetan heritage corresponds to the concept of defining public spaces and events in which religious practice is legitimate and expected. Simultaneously, religious practices outside these dedicated spaces and events become even more problematic, leading to everyday Buddhist practices, such as circumambulation, being seen as (and performed as) political acts.