Special Feature for the Inaugural Issue | August 2026 - What do people believe in, and how are they living?

What direction are the world's religions and spiritual practices heading? Are there more people distancing themselves from religion? Or is faith being sought again? How are meditation, yoga, connection with nature, and online learning changing our lives?

When reading materials from various regions, it becomes clear that several movements are progressing simultaneously. There are regions where religious affiliation decreases, but faith and connections to ancestors remain. Some communities use online platforms to continue praying, while others strive to pass on knowledge of forests and relationships with the land to the next generation. The increasing presence of religion in society and people attending worship services are not necessarily the same phenomenon.

In the inaugural issue, we will examine information from various parts of the world through the perspectives of "affiliation," "practice," "community," and "inheritance." It is impossible to explain the entire world with a single trend because each region has its own unique way of life and history. We will explore questions that resonate across regions while preserving these differences.

Highlights of this feature article:

• What can be seen when distinguishing between religious affiliation, beliefs, and actual actions?
• Under what conditions are efforts made to connect yoga or prayer with daily life?
• How do knowledge of forests, ancestors, language, and community relate to spirituality?
• How should one differentiate between social participation, tourism, digital provision, and the inheritance of traditions?

1. Is the world returning to religion?

In the United States, what has increased is first and foremost the perception that "influence is growing."

According to a survey released by the U.S.-based Pew Research Center in May 2026, the percentage of adults who believe that the influence of religion is increasing rose from 18% in 2024 to 37% in 2026. This represents a clear change in people's perceptions regarding the presence of religion. Pew's survey

Meanwhile, a 2025 survey released by PRRI in April showed that major religious affiliations were roughly the same as the previous year. The percentage of people who identify as religiously unaffiliated is 28%, and the percentage of those who attend worship services once a week is 26%, both figures being unchanged from the previous year. PRRI Survey

These are two different surveys with different timings and questions, but there is meaning in reading them together. The feeling that religion stands out in society and politics, and the fact that one belongs to a religion and goes to worship, are separate things.

If we use the term "religious revival," it would be important to confirm what is returning. Is it affiliation, behavior, or presence in public spaces? Without making that distinction, we can create completely different stories from the same data.

In Latin America, changes in affiliation and the continuation of faith often overlap.

The Pew Research Center published a report on Latin America in January 2026, covering Argentina, Brazil, Chile, Colombia, Mexico, and Peru. Compared to the 2013-2014 survey, the percentage of people who do not belong to any religion increased by at least 7 points in all six countries surveyed in 2024. Report on religious affiliation in Latin America

However, among people who do not belong to any religion, there are still those who have faith in God, etc. The distance from an organization and the loss of faith do not necessarily overlap. Same survey's chapter on beliefs.

When reading these results, one can understand the difficulty of explaining people's inner selves solely based on changes in affiliation. There is a difference between what can be captured by questions like "What school are you from?" and what can be understood through inquiries about what people rely on when they are troubled, or how they think about death and ancestors.

Also, this change is a comparison based on approximately 10-year intervals. It's not something that suddenly happened in August 2026, nor is it the result of measuring all countries in Latin America in exactly the same way. It should be read as reflecting how affiliations have been changing over a long period of time.

In East Asia, there are things that can be seen from practical aspects of life.

The Pew Research Center's 2024 report on East Asia is based on a survey conducted in five regions in 2023. Regarding Japan, the percentage of people who answered that religion was "very important" was 6%, while the percentage of people who said they offer food and drink to their ancestors was 70%. Report on Religion and Spirituality in East Asian Societies

These two are different questions. It is not possible to interpret "a difference of 64 points" as directly indicating the amount of hidden faith. However, it conveys that the distance from the word "religion" and the relationship with ancestors exist in a separate form.

For Japanese readers, this might feel more relatable. Even if someone doesn't strongly identify with being part of a religion, they may value their connection to ancestors and incorporate it into their daily lives. How one describes that practice – whether as "religion," "tradition," or "family memory" – will vary from person to person.

When looking at global trends, the discrepancy between words and actions is important. Applying the boundaries of "religious," "non-religious," and "spiritual" as defined in one's own country directly to other regions can obscure certain activities.

Special Feature | "What to believe" and "What we are doing."

Here, I will provide four questions for you to consider while reading the entire feature article.

To what does it belong? This is a question asking about connections to organizations such as churches, temples, and denominations. Sometimes the answer reflects self-identification, while other times it refers to how an organization counts its members. These two numbers are not always the same.

What do you believe in?

This question asks about your thoughts on things like gods, ancestors, the afterlife, etc. You may have specific beliefs even if you don't belong to a particular religion. Conversely, even among people who are members of the same group, not everyone necessarily believes the exact same things.

What are you doing? Praying, attending religious services, offering sacrifices, meditating, participating in community learning. When asked about actions, practices that cannot be seen from the name of the affiliation become apparent. It is necessary to distinguish between annual participation and daily habits.

How it is perceived in society. This question explores whether one feels the influence of religion, and what role they play in public spaces. It measures understanding of society, separate from an individual's depth of faith.

These four are not stages for ranking the strength of belief in a linear fashion. For example, offerings to ancestors in East Asia raise questions about actions, while perceptions of US influence raise questions about social perspectives. By aligning what numbers measure, confusion when comparing regions will be reduced.

In the first issue, we will examine these four aspects separately. Furthermore, we will delve into the practical significance and community life that are not easily reflected in numbers.

Changes in religious beliefs in Europe, varying by country/region and generation.

In a document published by the canton of Vaud, Switzerland in January 2026, it states that the percentage of people aged 15 and over who identify as non-religious increased from 28% in 2014 to 42% in 2024. At the same time, it explains that perceptions of spirituality have not changed significantly over the past decade. Here too, religious affiliation and spirituality may not be moving at the same pace. Vaud canton announcement.

According to a report by the SM Foundation of Spain in 2026, the percentage of individuals aged 15-29 who identify as Catholic increased from 31.6% in 2020 to 45% in 2025. It is important to note that caution should be exercised regarding the age range and sampling methods used in the survey, and it cannot be generalized to all generations in Spain or across Europe. SM Foundation report.

Within the large category of Europe, there are differences based on country, region, and generation. A decline in affiliation with a certain region can occur simultaneously with an increase in self-awareness among younger generations in another country. Instead of forcing these two phenomena into a single conclusion, it is better to observe which groups are responding about what in order to grasp the contours of change.

From the comparisons made so far, it is clear that there was not a situation where the world uniformly returned to religion or uniformly distanced itself from religion. Rather, different regions exhibited varying combinations of affiliation, beliefs, actions, and social presence.

2. Make practice something that can be "continued every day."

The daily practice of yoga, according to India's Yoga policy.

Let's shift our focus from the figures to actual initiatives. The Indian government explained its policy of connecting yoga to daily habits through "Yoga 365" in March 2026. The concept involves linking annual events to everyday practice by combining schools, workplaces, communities, and online platforms. Explanation by the Indian Government.

What is important to note is not only the content of yoga, but also how to create opportunities for participation. If there is an entry point in daily life, it creates room for continued engagement, not just on specific occasions. The policy aims to achieve such forms of participation.

Of course, having stated a policy and the process of habit formation are different. In the future, we need to see how opportunities will be provided and how consistently it is actually continued. In the inaugural issue, we will focus on this direction of communication: "connecting to everyday life."

In Bangladesh, there are meditation spaces within universities.

The University of Dhaka's report from January 2026 states that, between July and November 2025, a meditation training program was conducted involving 785 students and faculty members across 16 departments. In August, the announcement of the implementation of the training program in the Department of Music was also made. The name "Quantum Foundation" is listed as a collaborator. University report, Department of Music announcement.

From this document, it is evident that opportunities to engage in meditation are being provided within the everyday environment of a university. While different in scale and system from Indian policy explanations, they can be compared in terms of connecting living spaces with entry points for practice.

Even if the number of participants is stated, it is not possible to determine the effectiveness from that alone. It is also impossible to calculate the rate of increase in adoption using the 2025 data and a single announcement from August 2026. What is important is that the specific location where it was implemented and the target audience are clearly known. That will be the standard for confirming future continuation.

In Haiti, online platforms played a role in maintaining opportunities for connection.

In the August 28th article introducing the youth movement MAGIS Haïti, it was reported that due to security constraints, they began their activities online in 2024, and when conditions permit, they also incorporate praying in small groups. Jesuit activity report

Here, the reason for choosing online is related to living conditions. The issue isn't simply using new technology itself, but rather how to maintain connections and activities when it's difficult to gather together.

The Indian concept of incorporating yoga into daily life and the Haitian effort to secure spaces for prayer are not born from the same circumstances. However, both demonstrate that practice cannot continue based solely on content; it is necessary to establish conditions that allow participation.

"Online religious activities" as a classification alone obscures these differences. Who is participating, what obstacles are there, and how does technology compensate for those? When you read that far, specific realities of life become visible.

In Europe, there are also pilgrimages related to work.

The Protestant Church police chaplaincy reported that 40 people participated in the pilgrimage on May 6, 2026. It also explained connections to workplace systems and health management. Police Chaplaincy Pilgrimage Guide & Report.

This is a report of one activity and does not represent the overall trend among working people in Germany. Nevertheless, it shows an example where religious practices have a place that connects with professional life. It provides an entry point for individuals to connect with their workplace affiliation, as well as a way for them to participate outside of their personal lives.

India, Bangladesh, Haiti, and Germany – I have seen them all, but each has a different approach. Within the diverse frameworks of policy, universities, youth activities, and workplace ministry, spaces are created to continue practice. Capturing this breadth is something that observational studies focused only on prominent events often overlook.

3. Spirituality resides in ancestors, language, and land.

Knowledge of forests cannot be separated from eating.

In an interview published by the Indonesian indigenous organization AMAN on August 28th, the people of Dayak Obih Nengeuh in West Kalimantan spoke about their respect for forests, orchards inherited from ancestors, rules regarding harvesting, and knowledge that supports food sources. The orchards inherited from ancestors are referred to as "tembawang." AMAN's interview.

Here, the forest is not just a backdrop for experiencing spiritual inspiration. It is also described as a place to obtain food and a place where knowledge has been passed down from ancestors. The rules of gathering also reflect the relationship between life and the land.

If we introduce this case only as "nature-oriented spirituality," the specific knowledge that the community has preserved becomes less visible. What is taken, what is left behind, and from whom is it learned? Words about spirituality should be read together with such living practices.

In Colombia, it leads to education for children.

In July, the Colombian indigenous organization CRIC reported on community learning spaces for children and youth. Singing, spirituality, language, and responsibility to the land are addressed in these spaces. CRIC's report

At the heart of this report is the act of passing knowledge to the next generation. In addition to preserving documents containing teachings, continuing the use of language and songs, and maintaining spaces for communal learning are forms of inheritance.

It is not necessary to think that Indonesian fruit orchards and Colombian learning spaces have the same doctrine. What can be seen in common is that believing something is linked to knowledge of life and responsibility for the next generation. When comparing across regions, it is important to extract these points of contact while preserving differences in ethnicity, land, and language.

In Africa, too, the inheritance of forests and knowledge is being discussed.

The UNESCO article, published on August 18th, introduces the Ogiek people and describes how their cross-border region in Mt. Elgon is connected to sacred forests and rivers, customs, food, livelihoods, and the transmission of knowledge. The article includes voices from the community, but it originates from an international organization. UNESCO's introduction of the Ogiek.

We cannot treat this as being equivalent to messages originally conveyed in the indigenous people's own languages. Nevertheless, it is possible to see how knowledge about forests and rivers is passed down along with livelihoods and traditions for future generations.

When we list examples from Africa, Southeast Asia, and Central and South America, a broader perspective emerges that cannot be captured by focusing solely on individual inner aspects. Spirituality is positioned within the way people relate to the land, their knowledge of daily life, and responsibilities passed down through generations.

The three documents used here are not reports from branches of a single global movement. They are also not materials that aim to unite indigenous peoples around the world under one belief system. Rather, they are descriptions of their lives by different communities, in different languages. When reading about commonalities, it is important to value the independent context of each document.

Respect cultural connections within support services.

The relationship between land and ancestors is also reflected in support systems. In July, the First Nations Health Authority of Canada showcased how culture and rituals are integrated into care at the Lu'ma Medical Centre. Introduction by FNHA

New Zealand's Ngāti Porou Oranga, in June, describes a program for men that aims to deepen their connection with ancestry, customs, and self-identification as Māori. Spirituality, or wairuatanga, is listed alongside other pillars such as relationships. Ngāti Porou Oranga report.

These two are not a comparison of the same therapy used in different practices. It is not possible to generalize medical effects from an introductory article. What we are focusing on this time is the approach that values culture and belonging for those receiving support, even during the process of providing assistance.

When looking at these examples, spirituality is not limited to stories about special abilities or experiences. It also manifests in the relationships that support our understanding of where we come from, who we are connected to, and what we inherit.

4. Where Prayer and Social Participation Meet

Reflections and everyday actions spoken in Central Asia and India.

When reading religious writings, one often encounters explanations that connect inner cultivation with daily actions. The article on EHSON published by the Uzbekistan Muslim Bureau on August 13 discusses the significance of inner cultivation and Sufism. Uzbekistan Muslim Bureau's essay.

In the August editorial of Parsi Times, a media outlet for the Indian Zoroastrian community, there is an article that connects introspection and meditation with ethical choices and daily actions. In another article from the same month, the Holy Fire and Asha are explained in connection with kindness, donations, and service. Article on introspection, Article on daily service.

We do not read the doctrines of Islam and Zoroastrianism as being the same. Also, simply because an article was published does not mean that regional adoption rates increased. What we are comparing here is how each religion explains the connection between faith and everyday actions.

Do not consider a person's inner self and their actions in society separately, but rather discuss the relationship between the two. Such an interest was evident in different traditions within this collection of materials. To understand the content of each teaching, it is necessary to return to its original language and context.

In the Middle East, issues of attention, time, and human responsibility become important considerations.

The February 2026 issue of the Turkish Diyanet features essays on attention, time, and daily faith in the age of social media. The Sufism research dialogue reported by Üsküdar University on July 23 discussed human dignity, responsibility, and applying learning to everyday life.

Diyanet's February Issue Üsküdar University's Report.

These are not surveys that measure people's behavior, but rather issues raised from religious and academic fields. They do not show the usage of social media or changes in society as numerical data. Nevertheless, it can be confirmed that how modern people pay attention and spend their time has become a subject of discussion within religious circles.

The relationship between religion and digital technology is not limited to simply using streaming services or apps. There are also messages that encourage reflection within existing teachings, prompting people to consider where they direct their attention and how they spend their time.

In North America, a dialogue about service and public good.

The Sikh Coalition reported on a gathering related to Seva that took place in Houston in August. The article features discussions about service and public good. Sikh Coalition's report

Such activities serve as an entry point for religious communities to understand how their teachings can be connected to interactions with society. However, the content discussed at a single event cannot represent the opinions of all members belonging to that religion.

From this document, we can extract the awareness of connecting what is learned within a community with actions taken towards society. Although the nature of this document differs from the previous essay on introspection and ethics, it can be read alongside that essay in terms of how to consider daily actions.

Churches in the Pacific speak about their responsibility to the ocean and community.

The statement dated February 27 from the Pacific Conference of Churches, a church organization in the Pacific region, connects prayer and love for one's neighbor with social action, linking it to responsibility for the created world and the ocean. PCC Statement.

The March 25th newsletter from the Papeete Archdiocese includes a prayer for protecting the created world, written in both French and Tahitian. This provides a concrete example of how to share prayers in local languages. Papeete Archdiocese Newsletter.

It is not possible to equate the concept of creation protection within a church with the forest views held by indigenous communities that we have previously discussed. However, there is a point of connection in that responsibility for land and sea is expressed through language related to faith.

If we view Oceania solely as a "healing resort," the messages from churches in these regions are easily overlooked. We need to understand who lives in that land and what they consider worth protecting. It is necessary to distinguish between products aimed at visitors from outside and the voices of people living in the region.

Mechanisms Supporting Religious Activities Seen in North Africa and Senegal.

The Tunisian Ministry of Religious Affairs announced in February a plan to implement religious, health, and social activities nationwide during Ramadan. This is a planned initiative, but it indicates that religious activities are being conceived alongside educational and social initiatives. Announcement from the Tunisian Ministry of Religious Affairs.

The Ministry of Interior of Senegal reports on the Grand Magal de Touba, including a July preparatory evaluation meeting and the official ceremony scheduled for August 3rd. This provides an overview of the administrative coordination and operations supporting the religious event.

Report on the preparation meeting Report on the official ceremony

All of these points cannot be used to argue for an increase in participants based solely on this document. On the other hand, it is evident that religion extends beyond individual interests and community rituals, and also involves public management issues.

In order to understand global trends, it is important to pay attention not only to the number of followers and individual testimonials, but also to how the activities are supported. The position of religion in society is reflected in its organizational structure.

5. Expanding Entrance and Mechanisms for Succession

Spirituality presented as a tourist attraction.

The Thai government's Tourism Authority of Thailand, in a strategy published in July 2025 for the year 2026, includes meditation retreats and "Mu-Telu" tourism related to faith as part of its product offerings. Here, experiences related to spirituality are introduced using terms associated with tourism. Thai Government Tourism Authority's 2026 Strategy

This is a strategy from the provider's perspective. How many people participated, and what changes occurred in their beliefs or lives, are separate questions. Experiences at travel destinations, local religious practices, and products for visitors may be related, but they cannot be aggregated as the same thing.

Even in materials from Central Asia, this distinction is necessary. The administrative announcements from Turkistan, Kazakhstan, include visitor numbers to historical and cultural facilities. Uzbek tourism websites list pilgrimage sites and holy places. Visitor numbers and the number of listed facilities are not direct indicators of the spread of faith. Turkistan Administrative Announcement, Uzbekistan Pilgrimage and Holy Site Guide.

Such entrances can help us understand what is being presented as a religious or cultural site in that area. On the other hand, we cannot simply convert the total number of visitors to historical and cultural facilities into the number of pilgrims or believers.

By looking at both tourism materials and the communications of religious communities, we can see different interests directed towards the same place. There is a distinction between what a place means to local people and the experiences presented to visitors from outside. It is necessary to observe where these two perspectives connect with each other.

There are several purposes for digitization.

Online prayer, remote learning materials, and multilingual broadcasting. There are efforts to create entry points for participation and learning through technology. However, simply summarizing it as "digitalization is progressing" leaves the changes unclear.

Similar to MAGIS in Haiti, there are ways to maintain relationships even under strict conditions for participation. Like yoga policies, it can also be used as part of a plan to expand opportunities for daily engagement. When delivering traditional teachings as educational materials, it serves as an entry point for learning.

Also, there is a difference between things that can be touched digitally and the reality of practice being completed entirely on a screen. Places for small group prayer, places to learn about forests, and time spent walking during pilgrimages all involve specific locations and relationships. Even if the entrance becomes online, what happens after that is not uniform.

The release and termination of individual services are trends that we will continue to monitor separately. In the inaugural special feature, we want to focus on how technology plays a role, dividing it into purposes such as participation, learning, dialogue, and sales. We do not want to assume that simply having new ways of providing something automatically increases the number of people involved in faith or practice.

The teachings of Indian origin do not belong to a single organization based on a single name.

When tracing the inheritance of traditions, even when sharing the names of teachers or training methods, there may be different organizations operating. This distinction is often evident in materials originating from India.

For example, even though the Yogoda Satsanga Society of India describes the lineage of Kriya Yoga, and organizations in the Haidakhandi Babaji tradition use the same name "Babaji," they cannot be simply combined into one organization. [Haidakhandi Samajの説明]. Similarly, The Divine Life Society and Sivananda Yoga Vedanta Centres, which share the name "Sivananda," must also be treated as separate entities. Sivananda Yoga Vedanta Centresの説明.

Organizations that share the same name or are derived from the names of masters also have their own lineages and operations. By distinguishing the individuals involved in these activities, it becomes clear how the teachings are being passed down. YSS official website, The Divine Life Society official website.

Inheritance is not limited to genealogical records of people's names. The Divine Life Society has announcements for festivals and training periods, publications, and an entrance to educational programs. Sri Ramanasramam provides materials in Japanese and a monthly publication, and the monthly issues up to June 2026 show this continuous form of communication. Sri Ramanasramam's Japanese Materials Monthly Publication

From this, we can see the delivery format for passing on knowledge. The existence of Japanese materials does not allow us to determine an increase in popularity in Japan, nor can we estimate the number of participants or graduates from course announcements. We need to examine what languages are offered and what kinds of materials and environments are provided. By understanding these specifics, we can see how teaching transcends national borders.

Special Feature | Beyond the Names of Teachers: The Diversity of Inheritance

Let's take a closer look at the teachings of Indian origin. There are various names such as Sai Baba, Babaji, Kriya Yoga, Ramana, Ramakrishna, and Sivananda. These are not arranged in the same hierarchy; they include personal names, titles of respect, methods of practice, and names of organizations.

Regarding Sai Baba, it is important to first distinguish between the trust that operates the Shirdi temple and organizations derived from Sathya Sai. Furthermore, even within organizations derived from Sathya Sai, there are different operational units such as the Central Trust, Indian Seva organizations, and international organizations. Even when conveying information related to the same master, the content may vary depending on whether it focuses on education, service, facility operation, or international activities.

When the term "Babaji" appears, it is not possible to identify a person or organization solely based on that name. It is necessary to refer back to YSS's explanation of its lineage and the information provided by Haidakhandi-related sources, focusing on how each organization describes itself. For multiple lineages that use the term "Kriya Yoga," we will maintain their respective self-described histories.

In documents related to Ramakrishna, two related organizations, Math and Mission, are distinguished. This is done not to create overall figures based on a common name, but rather to determine which organization is reporting on which activities.

When viewed in this way, it becomes clear that the word "inheritance" has several aspects. Publishing the words of a teacher. Preparing a curriculum for training. Operating temples or ashrams. Continuing activities of service and education. Each of these manifests in different forms as materials.

In this issue, we make these distinctions not to judge the authenticity of teachings. Rather, it is so that when you encounter new lectures or activity reports next month, you can understand which lineage and organization they belong to. The world, which appeared flat with just a list of organizations, becomes slightly more three-dimensional by dividing it into what content is inherited and what form activities take.

References to organizations: Shirdi Trust, Sathya Sai Central Trust, Indian Seva Organizations, SSSIO, Ramakrishna Math and Mission.

Secret teachings and brotherhoods also have their own places for learning.

In the materials of Western esoteric brotherhoods, there are regular gatherings, educational programs, and a system for passing on knowledge through publications. In the Bulgarian Peter Deunov lineage's White Brotherhood, information about Paneurhythmy teacher training courses can be found. The British OBOD describes activities related to Druidry. Information about courses in Bulgaria Introduction to OBOD.

Such names, if one is not familiar with them, tend to be grouped into a single "mysticism." However, even among organizations that share the name "Brotherhood," there are different lineages. Organizations possessing materials on Druidry, ritual magic, and astrology also have their own contexts.

When we also look at these continuous learning systems, we can see the breadth of spiritual practices around the world. In addition to churches, temples, and local communities, there are also places where people learn through unique courses and materials.

The existence of a learning environment, the lineage that the organization claims, and the supernatural content discussed there should be treated separately. It is important to avoid mixing self-proclaimed history and explanations about unseen entities with facts verified from external sources when reading continuously.

6. Things that became apparent beyond regional boundaries.

The same question is asked within different frameworks.

The materials we have seen so far are not only introductions of the same movement in different countries. They are being sent out from various perspectives by government agencies, universities, religious organizations, indigenous groups, healthcare institutions, and international organizations. When trying to find commonalities among them, it is a good idea to start with "identifying the same questions that appear within the messages."

One is the question of how to connect practice with daily life. There are methods that involve schools and workplaces, but there are also ways to change the form of participation to suit situations where it is difficult to gather together.

Another one is the question of what to pass on to the next generation. There are things that can be conveyed as teaching materials and curricula, but there are also things that should be passed down along with forests, language, songs, and community learning spaces. Both can be called "inheritance," but the content and methods of passing them on are different.

And there is the question of how to express faith and spirituality in interactions with society. This includes everyday ethics, service, support that respects culture, and responsibility towards land and sea. Each teaching uses its own words to describe relationships between people and between people and places.

These points of contact exist, and it is different from the increasing uniformity across the entire world. It is necessary to consider the background of each region and see what will continue and what is changing.

Each region has different aspects that can be observed.

We will review the scope covered in the first issue, region by region. This is not a table that determines the "top trend" for each region, but rather a list of aspects observed from this data.

Region	Aspects seen in this issue	Things that cannot be known only from the materials examined this time
East Asia	Differences in self-awareness of religion and practices for ancestors	Increase or decrease in current practices, all differences within the region
South Asia	Yoga becoming a part of daily life, meditation at universities, introspection and ethics, inheritance of teaching materials	Habituation and effects, overall growth of each school
Southeast Asia	Indigenous people's knowledge of forests, tourism strategies including spirituality	Scope of communities, track record of participation in tourism
Central Asia	Dissemination related to inner cultivation, entrance to pilgrimage and cultural tourism	Increase or decrease in believers, religious purposes of visitors
Middle East	Social media and faith, discussions about human dignity and responsibility	Public opinion and practice rate throughout the Middle East
Europe	Differences in affiliation by region and generation, pilgrimages within workplaces, learning of esoteric teachings	One-directional changes common to all of Europe
North America	Presence of religion, care that respects culture, dialogue through service	Overall appearance of diverse communities, effects of support
Latin America & Caribbean	Changes in affiliation, education for indigenous people, maintenance of places of prayer	Overall picture of each country and ethnic group
North Africa	Administrative plans connecting religion, health, and social activities	Results of implementing the plan, spread within the region
Sub-Saharan Africa	Inheritance of knowledge of forests, operation supporting religious ceremonies	Increase or decrease in believers and participants, diversity of practices within the region
Oceania	Support that respects cultural affiliation, responsibility for churches and the ocean	Differences by island region, overall thoughts of local residents

The regional framework does not perfectly overlap with the boundaries of actual people and activities. Teachings transcend national borders, communities live in multiple locations, and materials are presented in different languages. There may be cases where the location where an activity takes place is different from the location where the originator resides.

Therefore, to understand global trends, it is not enough simply to increase the number of countries. It is necessary to look at different entities within the same region, distinguish between introductions by international organizations and statements from involved parties, and avoid counting the same event as multiple independent movements.

Special Feature: We should not measure large organizations and small settings using the same scale.

When comparing a global religious organization with a learning environment held in a single region, the difference in numbers is striking. However, the figures for worldwide membership, number of countries where activities are conducted, number of facilities, and the number of participants in each event represent different things.

This document also contains different figures, including overall organizational statistics, the number of households supported, course enrollment quotas, and reports on regional activities. For example, the 40 people who participated in the pilgrimage to Germany that I mentioned earlier represent the number of participants for a single activity. Comparing this figure to the membership numbers of the international organization does not clarify the meaning or significance of the activity in that region.

In online content, the number of countries to which materials can be delivered, the number of languages supported, and the number of audio sources and teaching materials are often mentioned. These provide clues about the extent of provision, but they are separate from the actual number of people studying. Conversely, we cannot automatically assume that regions or communities where the number of participants is not disclosed are small-scale.

The size is important information. However, in order to understand the size, it is necessary to clarify what is being counted, which time point is indicated, and who collected the data. The number of members, the number of people participating in a certain activity, and an increase compared to the previous year are each independent pieces of information.

In monthly observations, we will observe the same indicators for the same subjects at different points in time. This will make it easier to distinguish between the impression of a large trend due to frequent postings and actual changes that can be confirmed.

At the same time, we also pay attention to materials with limited data. The number of people involved and the types of spaces that are maintained cannot be conveyed simply by comparing numbers. It is necessary to place both the broad reach of large organizations and the specificity of activities rooted in local communities on the pages of this publication in order to have a global perspective.

7. Let this first issue serve as the starting point for future comparisons.

This time, the data that relatively clearly shows changes are those related to affiliation and perception, where the survey subjects and points in time are specified. On the other hand, activity reports and plans show what is being done and what is aimed for. Both types of data are useful, but they convey different information.

If we are going to track this on a monthly basis, the following points will be clues: whether the announced activities have been implemented, whether they are continuing, whether the method of participation has changed, and whether they have reached new languages or regions. In addition to recording activities that have started, it is also important to record those that have ended or been reduced in scale, as this will make it easier to see changes on the part of the provider.

The practices of communities with a long history cannot be understood solely through novelty. Continuing to provide educational opportunities this year, documenting these efforts, and creating opportunities for the next generation to participate all have meaning. Rather than focusing on discovering something new every month, we would like to create a publication that captures both continuity and change.

The overall picture of religion and spirituality cannot be grasped by a single study or the announcement of one organization. What is introduced here is only a part of activities in various places. Even within the same country, there are different communities and practices, and it is important to observe this diversity.

Still, we can create an entrance to view the world. What remains as one's affiliation with religion changes? What is necessary to continue practice in daily life? Along with land and language, what will be passed on to the next generation? How does belief manifest in relationships with society?

From the first issue, it has become clear that such questions exist within the specific activities of different regions. From the next issue onwards, we will use this outline as a foundation to trace the developments and changes in each region.