<![CDATA[This editorial asks a central question for contemporary Religious Studies: How does religion become public? Moving beyond approaches that locate religion primarily in belief, doctrine, or formal institutions, it examines how religious meanings acquire visibility, authority, political consequence, and durability in public life. Using a comparative interpretive reading of the seven research articles in this issue, this editorial identifies four interconnected processes. First, religion becomes visible through collective performance, identity-making, institutional habituation, and social recognition. Second, it becomes authoritative through institutional formation, expertise, legal interpretation, ritual legitimation, and boundary-making. Third, religion becomes politically consequential when religious identities, claims, and authorities are connected to institutions and networks that organize governance, citizenship, representation, resources, security, and power. Fourth, religion becomes publicly durable through cultural memory, ritual repetition, sacred sound, architecture, materiality, and other forms of mediation. Read together, these processes show that religion does not enter public life as an autonomous or self-contained force. Its public effects emerge through historically situated configurations of actors, institutions, practices, networks, media, materials, and memories. The editorial, therefore, proposes understanding religion as a relational and mediated public force and cautions against reducing it to belief, institution, identity, or a singular cause of political and social outcomes. It concludes by advancing a research agenda attentive to comparative and multi-sited analysis, internal diversity, minority voices, migration, political economy, digital mediation, platforms, algorithms, networked publics, and artificial intelligence as emerging infrastructures through which religion becomes visible, authoritative, contested, politically consequential, and publicly durable.]]>
Copyrights © 2026
