Religioni, Comunità e Spazi urbani.

iew of existing studies, and project-based case analyses to illuminate the religious plurality of Rome and its spatial translations.The first section (Notes from the Field) problematizes several categories used in the questionnaire, including the notion of “religion,” the secular/religious dichotomy, and the concept of “minority.” Drawing on the questionnaires administered by students, it highlights the limitations of isolated quantitative tools and the need to in- 51 tegrate them with ethnographic approaches. Critical issues emerge in the representation of religious minorities and in linguistic accessibility, alongside the urgency of mixed methods capable of capturing lived religion and the hybrid zones between the sacred and the profane.The second section (Religions at the Margins) surveys studies and mapping initiatives of “plural Rome,” emphasizing the fragmentation of existing cartographies, often limited to emblematic neighborhoods, and the poor interoperability of available data. The chapter calls for a systematic and georeferenced mapping effort, supported by digital tools (GIS)and an interdisciplinary, participatory approach, to make visible the widespread non-Catholic religious infrastructure within the urban fabric. The third section (Shared Experiences) analyzes models of shared spaces and meta-cultural sites such as the House of One (Berlin) and the itinerant project RITUALS/MATERIALS. These devices, situated between architecture and curatorial practice, demonstrate the potential to legitimize and make visible religious difference, while also revealing persistent barriers to inclusion. The chapter concludes with a call for co-designed policies and processes that connect center and periphery, integrating data, narratives, and practices in the creation of genuinely inclusive spaces.