The World Religion Project (WRP) aims to provide detailed information about religious adherence worldwide since 1945. It contains data about the number of adherents by religion in each of the states in the international system. These numbers are given for every half-decade period (1945, 1950, etc., through 2010). Percentages of the states' populations that practice a given religion are also provided. (Note: These percentages are expressed as decimals, ranging from 0 to 1, where 0 indicates that 0 percent of the population practices a given religion and 1 indicates that 100 percent of the population practices that religion.) Some of the religions (as detailed below) are divided into religious families. To the extent data are available, the breakdown of adherents within a given religion into religious families is also provided.

The project was developed in three stages. The first stage consisted of the formation of a religion tree. A religion tree is a systematic classification of major religions and of religious families within those major religions. To develop the religion tree we prepared a comprehensive literature review, the aim of which was (i) to define a religion, (ii) to find tangible indicators of a given religion of religious families within a major religion, and (iii) to identify existing efforts at classifying world religions. (Please see the original survey instrument to view the structure of the religion tree.) The second stage consisted of the identification of major data sources of religious adherence and the collection of data from these sources according to the religion tree classification. This created a dataset that included multiple records for some states for a given point in time. It also contained multiple missing data for specific states, specific time periods and specific religions. The third stage consisted of cleaning the data, reconciling discrepancies of information from different sources and imputing data for the missing cases.

The Regional Religion Dataset: The unit of analysis is the region, measured at five-year intervals. The Correlates of War regional breakdown is used with one modification: the Oceania category is added for Correlates of War nation numbers 900 and above.

Overview

The World Religion Project (WRP) aims to provide detailed information about religious adherence worldwide from 1945 to 2010. It contains data about the number of adherents by religion in each of the states in the international system. These numbers are given for every half-decade period (1945, 1950,…, 2010). The data record percentages of the state’s population that practice a given religion. Some of the religions (as detailed in the Codebook) are divided into religious families. To the extent data are available, the breakdown of adherents within a given religion into religious families is also specified in the Codebook.

The project was developed in three stages. The first stage consisted of the formation of a religions tree. A religion tree is a systematic classification of major religions and of religious families within those major religions. The second stage consisted of the identification of major data sources of religious adherence and the collection of data from these sources according to the religion tree classification. The third stage consisted of cleaning the data, reconciling discrepancies of information from different sources, and imputing data for the missing cases.

Please see column description in the PDF file

Citations

Zeev Maoz and Errol A. Henderson. 2013. “The World Religion Dataset, 1945-2010: Logic, Estimates, and Trends.” International Interactions, 39: 265-291.

Data Sets

The WRP contains three datasets: the national religion dataset, the regional religion dataset, and the global religion dataset.

The National Religion Dataset. The unit of analysis in this dataset is the individual state, observed at five-year intervals. This dataset provides information regarding the number of adherents by religion, as well as the percent of the state’s population practicing a given religion.

The Regional Religion Dataset. The unit of analysis in this dataset is the region, observed at five-year intervals. This dataset utilizes the COW regional designations with one modification: the Oceania category for COW country code numbers 900 and above.

The Global Religion Dataset. The unit of analysis in this dataset is the global system, observed at five-year intervals. This dataset aggregates the number of adherents of a given religion and religious group for all states, globally.

Acknowlegement

Foto von James Coleman auf Unsplash

World Religions Across Regions

Analyzing Adherence Across Regions, States and the Global System

By Correlates of War Project [source]

About this dataset

The World Religion Project (WRP) is an ambitious endeavor to conduct a comprehensive analysis of religious adherence throughout the world from 1945 to 2010. This cutting-edge project offers unparalleled insight into the religious behavior of people in different countries, regions, and continents during this time period. Its datasets provide important information about the numbers and percentages of adherents across a multitude of different religions, religion families, and non-religious affiliations.

The WRP consists of three distinct datasets: the national religion dataset, regional religion dataset, and global religion dataset. Each is focused on understanding individually specific realms for varied analysis approaches - from individual states to global systems. The national dataset provides data on number of adherents by state as well as percentage population practicing a given faith group in five-year increments; focusing attention to how this number evolves from nation to nation over time. Similarly, regional data is provided at five year intervals highlighting individual region designations with one modification – Pacific Ocean states have been reclassified into their own Oceania category according to Country Code Number 900 or above). Finally at a global level – all states are aggregated in order that we may understand a snapshot view at any five-year interval between 1945‐2010 regarding relationships between religions or religio‐families within one location or transnationally.

This project was developed in three stages: firstly forming a religions tree (a systematic classification), secondly collecting data such as this provided by WRP according to that classification structure – lastly cleaning the data so discrepancies may be reconciled and imported where needed with gaps selected when unknown values were encountered during collection process . We would encourage anyone wishing details undergoing more detailed reading/analysis relating various use applications for these rich datasets - please contact Zeev Maoz (University California Davis) & Errol A Henderson _(Pennsylvania State University)

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How to use the dataset

The World Religions Project (WRP) dataset offers a comprehensive look at religious adherence around the world within a single dataset. With this dataset, you can track global religious trends over a period of 65 years and explore how they’ve changed during that time. By exploring the WRP data set, you’ll gain insight into cross-regional and cross-time patterns in religious affiliation around the world.

Research Ideas

• Analyzing historical patterns of religious growth and decline across different regions
• Creating visualizations to compare religious adherence in various states, countries, or globally
• Studying the impact of governmental policies on religious participation over time

Acknowledgements

If you use this dataset in your research, please credit the original authors. Data Source

License

License: Dataset copyright by authors - You are free to: - Share - copy and redistribute the material in any medium or format for any purpose, even commercially. - Adapt - remix, transform, and build upon the material for any purpose, even commercially. - You must: - Give appropriate credit - Provide a link to the license, and indicate if changes were made. - ShareAlike - You must distribute your contributions under the same license as the original. - Keep intact - all notices that refer to this license, including copyright notices.

Columns

File: WRP regional data.csv | Column name | Description | |:-----------------|:---------------------------------------------------------------------------------------------------------------------------------------------------------------| | Year | Reference year for data collection. (Integer) | | Region | World region according to Correlates Of War (COW) Regional Systemizations with one modification (Oceania category for COW country code ...

Content

The World Religion Project aims to provide detailed information about religious adherence worldwide since 1945. It contains data about the number of adherents by religion in each of the states in the international system for every half-decade period. Some of the religions are divided into religious families, and the breakdown of adherents within a given religion into religious families is provided to the extent data are available.

The project was developed in three stages. The first stage consisted of the formation of a religions tree. A religion tree is a systematic classification of major religions and of religious families within those major religions. To develop the religion tree we prepared a comprehensive literature review, the aim of which was to define a religion, to find tangible indicators of a given religion of religious families within a major religion, and to identify existing efforts at classifying world religions. The second stage consisted of the identification of major data sources of religious adherence and the collection of data from these sources according to the religion tree classification. This created a dataset that included multiple records for some states for a given point in time, yet contained multiple missing data for specific states, specific time periods, and specific religions. The third stage consisted of cleaning the data, reconciling discrepancies of information from different sources, and imputing data for the missing cases.

Acknowledgements

The dataset was created by Zeev Maoz, University of California-Davis, and Errol Henderson, Pennsylvania State University, and published by the Correlates of War Project.

The RCS-Dem dataset reports estimates of religious demographics, both country by country and region by region. RCS was created to fulfill the unmet need for a dataset on the religious dimensions of countries of the world, with the state-year as the unit of observation. It covers 220 independent states, 26 selected substate entities, and 41 geographically separated dependencies, for every year from 2015 back to 1900 and often 1800 (more than 42,000 state-years). It estimates populations and percentages of adherents of 100 religious denominations including second level subdivisions within Christianity and Islam, along with several complex categories such as 'Western Christianity.' RCS is designed for easy merger with datasets of the Correlates of War and Polity projects, datasets by the United Nations, the Religion And State datasets by Jonathan Fox, and the ARDA national profiles.

Content: attitudes towards religious practices.Topics: assessment of personal happiness; attitudes towards pre-maritalsexual intercourse; attitudes towards committed adultery; attitudestowards homosexual relationships between adults; attitudes towardsabortion in case of serious disability or illness of the baby or lowincome of the family; attitudes towards gender roles in marriage; trustin institutions (parliament, business and industry, churches andreligious organizations, courts and the legal system, schools and theeducational system); mobility; attitudes towards the influence ofreligious leaders on voters and government; attitudes towards thebenefits of science and religion (scale: modern science does more harmthan good, too much trust in science and not enough in religious faith,religions bring more conflicts than peace, intolerance of people withvery strong religious beliefs); judgement on the power of churches andreligious organizations; attitudes towards equal rights for allreligious groups in the country and respect for all religions;acceptance of persons from a different religion or with differentreligious views in case of marrying a relative or being a candidate ofthe preferred political party (social distance); attitudes towards theallowance for religious extremists to hold public meetings and topublish books expressing their views (freedom of expression); doubt orfirm belief in God (deism, scale); belief in: a life after death,heaven, hell, religious miracles, reincarnation, Nirvana, supernaturalpowers of deceased ancestors; attitudes towards a higher truth andtowards meaning of life (scale: God is concerned with every human beingpersonally, little that people can do to change the course of theirlives (fatalism), life is meaningful only because God exists, life doesnot serve any purpose, life is only meaningful if someone provides themeaning himself, connection with God without churches or religiousservices); religious preference (affiliation) of mother, father andspouse/partner; religion respondent was raised in; frequency ofchurch attendance (of attendance in religious services) of father andmother; personal frequency of church attendance when young; frequencyof prayers and participation in religious activities; shrine, altar ora religious object in respondent’s home; frequency of visiting a holyplace (shrine, temple, church or mosque) for religious reasons exceptregular religious services; self-classification of personalreligiousness and spirituality; truth in one or in all religions;attitudes towards the profits of practicing a religion (scale: findinginner peace and happiness, making friends, gaining comfort in times oftrouble and sorrow, meeting the right kind of people).Optional items (not stated in all countries): questions in countrieswith an appreciable number of Evangelical Protestants): ´born-again´Christian; attitudes towards the Bible (or appropriate holy book);questions generally applicable for all countries: conversion of faithafter crucial experience; personal sacrifice as an expression of faithsuch as fasting or following a special diet during holy season such asLent or Ramadan; concept of God (semantic differential scale: mother -father, master - spouse, judge - lover, friend - king); belief in luckycharms, fortune tellers, faith healers and horoscopes; social rules orGod’s laws as basis for deciding between right and wrong; attitudestowards members of different religious groups (Christians, Muslims,Hindus, Buddhists, Jews, Atheists or non-believers.Demography: sex; age; marital status; steady life partner; years ofschooling; highest education level; country specific education anddegree; current employment status (respondent and partner); hoursworked weekly; occupation (ISCO 1988) (respondent and partner);supervising function at work; working for private or public sector orself-employed (respondent and partner); if self-employed: number ofemployees; trade union membership; earnings of respondent (countryspecific); family income (country specific); size of household;household composition; party affiliation (left-right); country specificparty affiliation; participation in last election; religiousdenomination; religious main groups; attendance of religious services;self-placement on a top-bottom scale; region (country specific); sizeof community (country specific); type of community: urban-rural area;country of origin or ethnic group affiliation.Additionally coded: administrative mode of data-collection; weightingfactor; case substitution. Einstellung zur religiösen Praxis.Themen: Einschätzung des persönlichen Glücksgefühls; Einstellung zuvorehelichem Geschlechtsverkehr und zu außerehelichemGeschlechtsverkehr (Ehebruch); Einstellung zu homosexuellen Beziehungenzwischen Erwachsenen; Einstellung zu Abtreibung im Falle vonBehinderung oder Krankheit des Babys und im Falle geringen Einkommensder Familie; Rollenverständnis in der Ehe; Institutionenvertrauen(Parlament, Unternehmen und Industrie, Kirche und religiöseOrganisationen, Gerichte und Rechtssystem, Schulen und Bildungssystem);eigene Mobilität; Einstellung zum Einfluss von religiösen Führern aufWähler und Regierung; Einstellung zu Wissenschaft und Religion (Skala:moderne Wissenschaft bringt mehr Schaden als Nutzen, zu viel Vertrauenin die Wissenschaft und zu wenig religiöses Vertrauen, Religionenbringen mehr Konflikte als Frieden, Intoleranz von Menschen mit starkenreligiösen Überzeugungen); Beurteilung der Macht von Kirchen undreligiösen Organisationen im Lande; Einstellung zur Gleichberechtigungaller religiösen Gruppen im Land und Respekt für alle Religionen;Akzeptanz einer Person anderen Glaubens oder mit unterschiedlichenreligiösen Ansichten als Ehepartner im Verwandtschaftskreis sowie alsKandidat der präferierten Partei (soziale Distanz); Einstellung zuröffentlichen Redefreiheit bzw. zum Publikationsrecht für religiöseExtremisten; Zweifel oder fester Glaube an Gott (Skala Deismus); Glaubean: ein Leben nach dem Tod, Himmel, Hölle, Wunder, Reinkarnation,Nirwana, übernatürliche Kräfte verstorbener Vorfahren; Einstellung zueiner höheren Wahrheit und zum Sinn des Lebens (Gott kümmert sich umjeden Menschen persönlich, nur wenig persönlicher Einfluss auf dasLeben möglich (Fatalismus), Leben hat nur einen Sinn aufgrund derExistenz Gottes, Leben dient keinem Zweck, eigenes Tun verleiht demLeben Sinn, persönliche Verbindung mit Gott ohne Kirche oderGottesdienste); Religion der Mutter, des Vaters und des Ehepartnersbzw. Partners; Religion, mit der der Befragte aufgewachsen ist;Kirchgangshäufigkeit des Vaters und der Mutter; persönlicheKirchgangshäufigkeit in der Jugend; Häufigkeit des Betens und derTeilnahme an religiösen Aktivitäten; Schrein, Altar oder religiösesObjekt (z.B. Kreuz) im Haushalt des Befragten; Häufigkeit des Besuchseines heiligen Ortes (Schrein, Tempel, Kirche oder Moschee) ausreligiösen Gründen; Selbsteinschätzung der Religiosität undSpiritualität; Wahrheit in einer oder in allen Religionen;Vorteilhaftigkeit der Ausübung einer Religion (Skala: inneren Friedenund Glück finden, Freundschaften schließen, Unterstützung inschwierigen Zeiten, Gleichgesinnte treffen).Optionale Items (nicht in allen Ländern ausgeführt): Fragen in Ländernmit einer bedeutenden Anzahl evangelikaler Protestanten: wiedergeboreneChristen; Einstellung zur Bibel; Fragen, die grundsätzlich für alleLänder anwendbar sind: Bekehrung zum Glauben nach einemSchlüsselerlebnis; persönliche Opfer als Ausdruck des Glaubens wieFasten oder Einhalten einer speziellen Diät während heiliger Zeiten wiez.B. Ramadan; Konzept von Gott (semantisches Differential:Mutter/Vater, Herr und Meister/Ehepartner, Richter/Liebender,Freund/König); Glaube an Glücksbringer, Wahrsager, Gesundbeter undHoroskope; demokratische oder göttliche Gesetze als Grundlage fürEntscheidungen zwischen richtig und falsch; Einstellung gegenüberverschiedenen religiösen Gruppen (Christen, Muslime, Hindus,Buddhisten, Juden, Atheisten oder Nicht-Gläubige).Demographie: Geschlecht; Alter; Familienstand; Zusammenleben mit einemPartner; Jahre der Schulbildung, höchster Bildungsabschluss;länderspezifischer Bildungsgrad; derzeitiger Beschäftigungsstatus desBefragten und seines Partners; Beruf (ISCO-88) des Befragten und seinesPartners; Vorgesetztenfunktion; Beschäftigung im privaten oderöffentlichen Dienst oder Selbständigkeit des Befragten und seinesPartners; Selbständige wurden gefragt: Anzahl der Beschäftigten;Gewerkschaftsmitgliedschaft; Einkommensquellen des Befragten(länderspezifisch), Haushaltseinkommen (länderspezifisch);Haushaltsgröße; Haushaltszusammensetzung; Parteipräferenz(links-rechts), länderspezifische Parteipräferenz; Wahlbeteiligung beider letzten Wahl; Konfession; Kirchgangshäufigkeit; Selbsteinstufungauf einer Oben-Unten-Skala; Region und Ortsgröße (länderspezifisch),Urbanisierungsgrad; Geburtsland und ethnische Herkunft.Zusätzlich verkodet wurde: Datenerhebungsart; Gewichtungsfaktoren.

The "Religious Fundamentalism and Radicalization Survey (RFRS)" is a large-scale cross-sectional survey conducted among Muslims, Christians, Jews, and non-believers in Cyprus, Germany, Israel, Kenya, Lebanon, the Palestinian territories, Turkey, and the USA. The survey is designed specifically to test hypotheses related to determinants of religious radicalization. It includes a broad range of variables concerning religiosity, religious knowledge, and fundamentalism, as well as a survey experiment concerning the effect of religious scripture on religious violence legitimation. The data collection in Cyprus, Germany, Israel, Kenya, Lebanon, Palestine, and Turkey was funded by the WZB Berlin Social Science Center, whereas the data collection in the USA was funded by the Social Sciences and Humanities Research Council of Canada (#435-2012-0922). The fieldwork for the survey took place between November 2016 and June 2017. The data set currently only includes the variables used in the following publications: Kanol, Eylem (2021): Explaining Unfavorable Attitudes Toward Religious Out-Groups Among Three Major Religions. In: Journal for the Scientific Study of Religion. Early view articles. DOI: https://doi.org/10.1111/jssr.12725 Koopmans, Ruud; Kanol, Eylem; Stolle, Dietlind (2021): Scriptural legitimation and the mobilisation of support for religious violence: Experimental evidence across three religions and seven countries. In: Journal of Ethnic and Migration Studies 47 (7), pp. 1498-1516. DOI: https://doi.org/10.1080/1369183X.2020.1822158 Kanol, Eylem (2024): Who Supports Jihadi Foreign Fighters in Syria and Iraq? Assessing the Role of Religion- and Grievance-based Explanations. In: Behavioral Sciences of Terrorism and Political Aggression. DOI: https://doi.org/10.1080/19434472.2024.2306872 Analyses of other parts of the data set are ongoing. Once these are completed, the entire data set will be made publicly available.

This research project aimed to describe and explain how children of primary school age and under are brought up to be Muslims. The project began with secondary quantitative analysis of the Home Office Citizenship Survey. The main part of the research was a qualitative case study of Muslims in Cardiff. Semi-structured, face-to-face interviews were used in 60 families with at least one child and usually two parents. In 24 of these families, children kept oral diaries and took photographs of places and events with religious significance. Observations were also carried out by researchers of formal education. The proposed research aims to describe and explain how children of primary school age and under are brought up to be Muslims. The topic of religious nurture is of interest in relation to all faiths, but given the diversity of schools of thought and ethnic groups amongst British Muslims, there is a strong argument for a detailed study of Islam in particular. Since there has already been attention paid by researchers to Muslim adolescents and 'young people' in recent years, the intention for this proposed project is to focus on families with children of primary school age and younger. The research questions are as follows: - How do different family members negotiate religious nurture in the context of a non-Muslim society? - How do children understand their religion? - How does religious nurture differ according to children's age, perceived stage and gender? - How does religious nurture differ between families according to religious traditions, ethnic backgrounds and social class? - How does religious nurture fit with parents' attempts to transmit ethnic and national identities to children? - How important is ritual to religious nurture? Are there particular places that have religious significance? - Is there evidence of increasing secular influences on Islamic beliefs and practices in Muslim families? - Is there evidence that ideas of spirituality and personal well-being are meaningful to Muslim families? The first task will be secondary quantitative analysis of existing government survey data (including the Home Office's Citizenship Survey). This analysis will both be of substantive interest in its own right and will also inform the sampling strategy for the main element of the research project, which is a qualitative case study of Muslims in Cardiff. This particular location has been chosen because its diverse Muslim population is fairly representative of the range of Muslim traditions and different ethnic groups in the UK. The qualitative research will consist of the following elements: - In 60 families there will be semi-structured interviews with at least one child and usually with two parents (although other family members would also be invited to take part) - In 30 of these families, children will be asked to keep oral diaries (via digital recorders) and to take photographs of places and events with religious significance - In 15 of these families there will also be some observation by the researchers of everyday religious practices. As well as being presented to academic audiences via a book, journals and conferences, there will be a public event to launch the research for a non-academic audience and a 'family day' for people who participated in the research, which will include child-friendly activities and entertainment. There will also be presentations at practice/policy conferences that are geared towards Muslim organisations and people working with children and families. The principal applicant has relevant experience in research on gender, family welfare and children's national and ethnic identities. The co-applicant has conducted research on various aspects of British Islam and is the Director of the Centre for the Study of Islam in the UK. Secondary quantitative analysis of the Home Office Citizenship Survey was carried out first. In the main phase, semi-structured, face-to-face interviews were conducted with 60 Muslim families in Cardiff with usually two parents and at least one child. In 24 of these families children kept oral diaries and took photographs of places and events with religious significance. Observations were also carried out.

Adherents of All Religions by Six Continental Areas from Mid-2013 to Mid-2016

MP Religion & Assisted Dying Dashboard

This data powers a dashboard presenting insights into the religious affiliations and Assisted Dying voting patterns of UK Members of Parliament (MPs). It can be found here:

👉 https://davidjeffery.shinyapps.io/mp-religion/.

Please cite all uses of the data.

📊 What is this dashboard?

This dashboard presents insights into the religious affiliations and Assisted Dying voting patterns of UK Members of Parliament. It combines publicly available data to support transparency and understanding of Parliament’s composition.

📂 Where does the data come from?

The data is compiled from publicly available parliamentary records and voting data. You can download it directly from the link in the header or view it in the Raw Data tab of the dashboard.

🙏 How is religion determined?

There are three steps to determining religion. An MP is classified as having a religion based on the following criteria:

1. If the MP is a member of a religiously based group, they are classified as a member of that religion.

2. If a member has publicly spoken about their religion, they are classified as a member of that religion.

3. Finally, the text an MP swore in on is used to help infer their religion.

These sources are used in order of priority. For example, Tim Farron is a member of Christians in Parliament and has spoken about his religious views. However, he did not take the oath on the Bible, but made a solemn affirmation on no text. Regardless, he is still classed as Christian.

🧾 Variable Reference

What do those variable names mean?

• Member ID – member_id – A unique numeric identifier for each MP provided by Parliament.

• Name – display_as – The full display name of the MP.

• Gender – gender – The MP’s gender.

• Party – party – The full political party name.

• Party (Simplified) – party_simple – A shortened or cleaned version of the party name.

• Religion – mp_final_relig – The MP’s classified religion based on multiple criteria outlined above.

• AD: 2nd Reading Vote – ass_suicide_2nd – The MP’s vote (Yes, No, Abstain) on the Assisted Dying Bill 2nd Reading.

• AD: 3rd Reading Vote – ass_suicide_3rd – The MP’s vote (Yes, No, Abstain) on the Assisted Dying Bill 3rd Reading.

• LGBT Status – lgbt – Whether the MP is publicly identified as LGBT (LGBT.MP).

• Ethnic Minority – ethnic_mp – Whether the MP identifies as an ethnic minority.

• Religious Group: Christian – relig_christian – MP belongs to a Christian group (1 = Yes).

• Religious Group: Muslim – relig_muslim – MP belongs to a Muslim group (1 = Yes).

• Religious Group: Jewish – relig_jewish – MP belongs to a Jewish group (1 = Yes).

• Religious Group: Sikh – relig_sikh – MP belongs to a Sikh group (1 = Yes).

• Oath Taken – mp_swear – Whether the MP took the Oath or made an Affirmation.

• Oath Book – mp_swear_book – The specific religious text (e.g., Bible, Quran) used when swearing in.

• Inferred Religion – mp_inferred_relig – The religion inferred from the swearing-in text.

• Election Outcome – elected – Whether the MP was re-elected in the most recent election.

• Majority – majority – The MP’s vote share margin.

• Constituency Type – constituency_type – Type: Borough or County.

• Claimant Rate – cen_claimant – % of constituents claiming unemployment benefits.

• % White (Census) – cen_eth_white – Proportion of white ethnicity in the constituency.

• % Christian – cen_rel_christian – Constituency Christian population from the Census.

• % Buddhist – cen_rel_buddhist – Constituency Buddhist population.

• % Hindu – cen_rel_hindu – Constituency Hindu population.

• % Jewish – cen_rel_jewish – Constituency Jewish population.

• % Muslim – cen_rel_muslim – Constituency Muslim population.

• % Sikh – cen_rel_sikh – Constituency Sikh population.

• % No Religion – cen_rel_no religion – Constituents identifying as non-religious.

• % No Qualifications – cen_qual_none – Constituents with no formal qualifications.

• % Graduates – cen_qual_grad – Constituents with degree-level education.

• % Some Disability – cen_disab_some – Constituents reporting a form of disability.

✝️ Why are Catholics separate from Christians?

Don’t worry, I’m not suggesting we bring back the Test Acts. The logic here is that more granular data is better.

When swearing in, there are versions of the Bible specific to Catholics — typically the New Jerusalem Bible or the Douay–Rheims Bible — whereas if someone just asks for “the Bible”, they are given the King James Version and could be from any Christian denomination.

It would be a shame to lose that detail, so I provide the option to break out Catholic MPs separately.

📚 Where can I find more information about swearing in and the parliamentary oath?

The Parliament website has a great guide:

👉 https://www.parliament.uk/about/how/elections-and-voting/swearingin/

👤 Who created this dashboard?

This dashboard was created by Dr David Jeffery, University of Liverpool.

Follow me on Twitter/X or Bluesky.

❓ Why did you create this dashboard?

I needed to know MPs’ religion, and the text MPs used to swear in seemed like a valid proxy. This information was held by Humanists UK and when I asked for it, they said no.

So I did what any time-starved academic would do: I collected the data myself, by hand, and decided to make it public.

The following dataset contains 7 audio recordings (5 items) on the subject of Islam in Egypt. All summaries are rendered in English. Interviews were conducted in English and Arabic. This Thematic Collection contains links to the datasets of the Stichting Arab-West Foundation (AWF), in The Netherlands in close cooperation with the Center for Intercultural Dialogue and Translation (CIDT). These datasets cover the period 1994-2016. The data consists of the reporting of Dutch sociologist Cornelis Hulsman, reporting supervised by him, full-transcript interviews, audio recordings and summaries of these audio recordings.The Arab-West Foundation was established in 2005 to support the work of Cornelis Hulsman and his wife Eng. Sawsan Gabra Ayoub Hulsman-Khalil in Egypt. Cornelis Hulsman left The Netherlands for Egypt in October 1994. Sawsan Hulsman followed suit in 1995. They focused primarily on the study of Muslim-Christian relations and the role of religion in society in Egypt and neighboring countries, while obtaining their income from journalism.The purpose of this work was to foster greater understanding between Muslims and Christians in Egypt and to show non-Egyptians that relations between the two faiths in Egypt cannot be described in reductive black and white terms, rather they are diverse and complicated. Working towards mutual understanding of different cultures and beliefs helps to reduce tensions and conflicts. Too often, parties present themselves as the victim of the other which results in biased reporting. Sometimes this is done deliberately to gain support. What is lacking in cases like this, is an in-depth understanding of the wider context in which narratives of victimization occur. Hulsman found several patterns that are key to understanding Muslim-Christian relations in Egypt such as- the impact of a culture of honor and shame and- aversion in traditional areas for visible changes in public (which includes church buildings and making one’s conversion to another religion public).The datasets also include material on the place of Islamists in society, as well as wider information about Egyptian society since this is the context in which religious numerical minorities in Egypt live (the term minority is widely rejected in Egypt since all Egyptians, regardless of religion, are one. But in terms of numbers Christians are a minority).It was Hulsman’s ambition to obtain a PhD but the challenges of making a living in Egypt prevented him from accomplishing this goal. Up until the year 2001, Cornelis only had an income from traditional media reporting. After 2004 he became largely dependent upon working with Kerk in Actie (Netherlands), Missio and Misereor (Germany).Hulsman was dedicated towards non-partisan Muslim-Christian understanding. This began starting with a large number of recorded interviews, followed by research into why so many Christian girls convert to Islam (1995-1996). This work in turn led to the creation of an electronic newsletter called Religious News Service from the Arab World (RNSAW) and a growing number of investigative reports. In 2003 the RNSAW was renamed Arab-West Report. In 2004 they attempted to establish an Egyptian NGO but since no answer was obtained from authorities, the procedure was taken to the Council of State who ruled in 2006 that the request for NGO status was valid. This in turn resulted in a formal registration of the NGO with the Ministry of Social Solidarity in 2007. Because the outcome of this process was insecure in 2005 the Hulsmans established the Center for Intercultural Dialogue and Translation (CIDT) . CIDT was established as a tawsiya basita (sole proprietorship) on the name of Sawsan Gabra Ayoub Khalil since it was extremely complicated to do this on the name of a non-Egyptian. In the same year friends of the Hulsman family established the Arab-West Foundation (AWF). CIDT tawsiya basita was closed in 2012. A new company was established under the same name but now as limited liability company and again it was not possible for Cornelis Hulsman to become a partner.As a consequence the Hulsmans have been working since 2005 with an Egyptian company and a Dutch support NGO. Since 2007 they have also been working with an Egyptian NGO. This was important, since Egyptian law prohibits companies from receiving donations and carrying out not-for-profit work. NGOs, on the other hand, need to request permissions from the Ministry of Social Solidarity for each donation they receive. Such permissions are hard to obtain.CIDT functions as a thinktank with funding from Kerk in Actie (Netherlands), Missio and Misereor (Germany) and at times projects with other organizations. CIDT produces the electronic newsletter Arab-West Report and has built the Arab West Report Database based on these data. Publication of this data is accomplished through the Arab-West Foundation since it turned out to be extremely hard to register Arab-West Report in Egypt. CAWU became the prime organization hosting student interns from Egypt and countries all over the world, which was possible since CAWU does not charge student interns for its services and neither pays them for any work carried out. Student interns have been contributing on a volunteer basis to the database of Arab-West Report, writing articles and papers and being engaged in social media under the supervision of Cornelis Hulsman. Other student interns contributed to summary translations of Arabic media, always supervised by a professional translator of CIDT.CAWU has been promoting intercultural dialogue through a variety of programs including meetings and forums with community members, religious leaders and politicians from Egypt and the West. CAWU's aim is to bridge the gap of misunderstanding between Arab and Western communities by exposing biased media reporting and informing the public and important persons on complicated issues.- Availability -AWF's datasets are available to researchers upon request. Please go to the dataset you wish to download and request permission via the button 'Request Permission' on the tab 'Datafiles'. AWF will respond to your request.

Data on religion by gender and age for the population in private households in Canada, provinces and territories.

This dataset contains the Arab West Report special reports published in the year 2003. The majority of the material in this dataset focuses on in depth analysis of Muslim-Christian relations in Egypt, however, Judaism is also the subject of a great deal of analysis in these reports. A number of the reports address relations between religious minorities such as 'dhimmi' status, and the complex relationship between national identity and religious identity. A number of reports are also media critique, a staple of AWR’s work.The AWR reports in this dataset also describe the early work of AWR, and introduce several of its early board members and affiliates. Authors include:- Cornelis Hulsman, Drs.- Sunni M. Khalid- Jeff Adams (Dr. Rev.)- Larry F. Levine (Dr.)- Victor M. Ordonez- Michael Reimer (Dr.)- Wolfram Reiss, (Rev. Dr.)- Johanna Pink (Dr.)- Nirmīn Fawzī- Hedda Klip- Munīr Hannā Anīs Armanius (Bishop)- Cassandra Chambliss- Adam Hannestad- David Weaver- Konrad Knolle (Rev.)- Usamah Wadi‘ al-Ahwani- Marjam Van Oort- Nawal al-Sa‘dawi- M.E. van Gent- Subhi ‘Uwaydah, (Rev. Dr.)- Andreas Van Agt, (Dr.)Institutional authors include AWR Editorial Board, AWR Board of Advisors, Center for the Study of Christianity in Islamic Lands (CSCIL), and EKD Presservice. All reports are written in English, though some reports feature Arabic text or cite Arabic sources.Team including job titles:Sparks, MA M.R. (Center for Intercultural Dialogue and Translation (CIDT))Adams, Rev.Dr. J. (Religious News Service from the Arab-World (RNSAW))Levine, Dr. L.Khalid, S.Reimer, Dr. M. (American University in Cairo)Ordonez, Dr. V.Reiss, Rev. Dr. W.Pink, Dr. J.Fawzi, N. (Religious News Service from the Arab World (RNSAW))Klip, Rev. H. (Swiss Reformed Church)Hannā Anīs Armanius, Bishop M. (Episcopal Church)Chambliss, C. (Intern-Center for Arab-West Understanding (CAWU))Hannestad, A.Weaver, D. (Church World Service, USA)Knolle, Rev. K. (German Reformed Church in Cairo)Al-Ahwani, U. (Religious News Service from the Arab-World (RNSAW))Oort, M. Van (Roos Foundation)Al-Sa'adawi, N.Gent, M.E. VanUwaydah, Rev. Dr. S. (Coptic Evangelical Church Ismailia, Egypt)van Agt, Dr. A.EKD Press ServiceCenter for the Study of Christianity in Islamic Lands (CSCIL)AWR Editorial BoardAWR Board of AdvisorsHulsman, Drs. C. Mr. (Center for Intercultural Dialogue and Translation This Thematic Collection contains links to the datasets of the Stichting Arab-West Foundation (AWF), in The Netherlands in close cooperation with the Center for Intercultural Dialogue and Translation (CIDT). These datasets cover the period 1994-2016. The data consists of the reporting of Dutch sociologist Cornelis Hulsman, reporting supervised by him, full-transcript interviews, audio recordings and summaries of these audio recordings.The Arab-West Foundation was established in 2005 to support the work of Cornelis Hulsman and his wife Eng. Sawsan Gabra Ayoub Hulsman-Khalil in Egypt. Cornelis Hulsman left The Netherlands for Egypt in October 1994. Sawsan Hulsman followed suit in 1995. They focused primarily on the study of Muslim-Christian relations and the role of religion in society in Egypt and neighboring countries, while obtaining their income from journalism.The purpose of this work was to foster greater understanding between Muslims and Christians in Egypt and to show non-Egyptians that relations between the two faiths in Egypt cannot be described in reductive black and white terms, rather they are diverse and complicated. Working towards mutual understanding of different cultures and beliefs helps to reduce tensions and conflicts. Too often, parties present themselves as the victim of the other which results in biased reporting. Sometimes this is done deliberately to gain support. What is lacking in cases like this, is an in-depth understanding of the wider context in which narratives of victimization occur. Hulsman found several patterns that are key to understanding Muslim-Christian relations in Egypt such as- the impact of a culture of honor and shame and- aversion in traditional areas for visible changes in public (which includes church buildings and making one’s conversion to another religion public).The datasets also include material on the place of Islamists in society, as well as wider information about Egyptian society since this is the context in which religious numerical minorities in Egypt live (the term minority is widely rejected in Egypt since all Egyptians, regardless of religion, are one. But in terms of numbers Christians are a minority).It was Hulsman’s ambition to obtain a PhD but the challenges of making a living in Egypt prevented him from accomplishing this goal. Up until the year 2001, Cornelis only had an income from traditional media reporting. After 2004 he became largely dependent upon working with Kerk in Actie (Netherlands), Missio and Misereor (Germany).Hulsman was dedicated towards non-partisan Muslim-Christian understanding. This began starting with a large number of recorded interviews, followed by research into why so many Christian girls convert to Islam (1995-1996). This work in turn led to the creation of an electronic newsletter called Religious News Service from the Arab World (RNSAW) and a growing number of investigative reports. In 2003 the RNSAW was renamed Arab-West Report. In 2004 they attempted to establish an Egyptian NGO but since no answer was obtained from authorities, the procedure was taken to the Council of State who ruled in 2006 that the request for NGO status was valid. This in turn resulted in a formal registration of the NGO with the Ministry of Social Solidarity in 2007. Because the outcome of this process was insecure in 2005 the Hulsmans established the Center for Intercultural Dialogue and Translation (CIDT) . CIDT was established as a tawsiya basita (sole proprietorship) on the name of Sawsan Gabra Ayoub Khalil since it was extremely complicated to do this on the name of a non-Egyptian. In the same year friends of the Hulsman family established the Arab-West Foundation (AWF). CIDT tawsiya basita was closed in 2012. A new company was established under the same name but now as limited liability company and again it was not possible for Cornelis Hulsman to become a partner.As a consequence the Hulsmans have been working since 2005 with an Egyptian company and a Dutch support NGO. Since 2007 they have also been working with an Egyptian NGO. This was important, since Egyptian law prohibits companies from receiving donations and carrying out not-for-profit work. NGOs, on the other hand, need to request permissions from the Ministry of Social Solidarity for each donation they receive. Such permissions are hard to obtain.CIDT functions as a thinktank with funding from Kerk in Actie (Netherlands), Missio and Misereor (Germany) and at times projects with other organizations. CIDT produces the electronic newsletter Arab-West Report and has built the Arab West Report Database based on these data. Publication of this data is accomplished through the Arab-West Foundation since it turned out to be extremely hard to register Arab-West Report in Egypt. CAWU became the prime organization hosting student interns from Egypt and countries all over the world, which was possible since CAWU does not charge student interns for its services and neither pays them for any work carried out. Student interns have been contributing on a volunteer basis to the database of Arab-West Report, writing articles and papers and being engaged in social media under the supervision of Cornelis Hulsman. Other student interns contributed to summary translations of Arabic media, always supervised by a professional translator of CIDT.CAWU has been promoting intercultural dialogue through a variety of programs including meetings and forums with community members, religious leaders and politicians from Egypt and the West. CAWU's aim is to bridge the gap of misunderstanding between Arab and Western communities by exposing biased media reporting and informing the public and important persons on complicated issues.- Availability -AWF's datasets are available to researchers upon request. Please go to the dataset you wish to download and request permission via the button 'Request Permission' on the tab 'Datafiles'. AWF will respond to your request.

The survey experiment data was collected by the polling company YouGov Denmark, who have access to large panels of respondents in each of the two countries. 1000 respondents in each country who identified as Christian, Protestant or Catholic when asked what religion, if any, they belong to in a screening question were entered into the full questionnaire. YouGov collects information on the gender, age, geographic region and education of their panel respondents, and the sample is representative, and weighted according to these characteristics. The questionnaire was designed in English and translated and back translated to Dutch and Danish respectively to ensure the similarity of meaning in the different languages. The survey experiment was conducted as a 2x2x2 design, with Country, Prime and Frame being the distinguishing variables. Prime: In each country participants were divided into two equally sized groups. Each group was primed with a brief statement about either the Uncontrollability of their financial future, or their Control over their financial future. In each condition they were also asked to provide three reasons (in their own words) why they were either in control or not in control of their financial future. Frame: The participants were then given 10 statements about their religiosity to answer on a scale from (0) "Do not agree at all" to (10) "Completely agree". Each participant was presented with one of two different frames:The collective identity frame includes statements such as: "I consider myself a Christian because: I am Danish / Dutch, I celebrate Christmas, I was Baptised, My mother and/or father are Christian". The personal identity frame includes statements such as: "I consider myself a Christian because I have a personal relationship with God, I believe in an afterlife, I am a spiritual person". A number of sociological and psychological studies have shown that situations of insecurity and threat could increase religious in-group identification. The proposed research project investigates whether between-country differences in Christian identity, would be strengthened by priming participants with salience of threat to the national economy. A survey experiment will be conducted on a large representative sample of self-defined Christians from the Netherlands and Denmark, two countries with marked difference in the relationship between religious and national identity. Our hypothesis is that these differences would be heightened in a situation of threat salience. Specifically, we predict that people primed with control threat will describe their religion more in terms of collective identity in Denmark, and personal identity in the Netherlands. The method of data collection is Online survey. The respondents were members of the YouGov Panel in Denmark, or the partner organisation's panel in the Netherlands. The target group of the survey was Christians 18-74 years old, national representative on gender, age, geography and education. Invitations were sent out via email to people who meet these conditions in The YouGov Panel. The survey was selected to a sampling frame that ensured correct population proportions according to the target group. In Denmark, a total of 2113 interviews were conducted, of which 1006 are within the target group. In the Netherlands, A total of 1317 interviews were conducted, of which 1008 are within the target group.

The International Social Survey Programme (ISSP) is a continuous programme of cross-national collaboration running annual surveys on topics important for the social sciences. The programme started in 1984 with four founding members - Australia, Germany, Great Britain, and the United States – and has now grown to almost 50 member countries from all over the world. As the surveys are designed for replication, they can be used for both, cross-national and cross-time comparisons. Each ISSP module focuses on a specific topic, which is repeated in regular time intervals. Please, consult the documentation for details on how the national ISSP surveys are fielded. The present study focuses on questions about religion and religious identity. Assessment of personal happiness; assessment of the responsibility of the government regarding creation of jobs and equalization of incomes; attitude to pre-marital as well as extra-marital sexual intercourse; attitude to homosexuality and abortion; judgement on distributoion of roles in marriage and attitude to working women; attitude to living together with a partner before marriage also without intent to marry; tax honesty and attitude to honesty of citizens towards the government; trust in other people as well as institutions such as parliament, businesses, industry, churches, judiciary and schools; attitude to influence of church leaders on voters and governments; attitude to benefit of modern science; greater trust in science than in religion; more conflicts instead of peace from religions; intolerance of very religious people; too much influence of religion in one´s country; frequency of personal honorary activities in the last year in political, charitable, religious or other organizations; judgement on the power of churches and religious organizations; doubt or firm belief in God; perceived nearness to God; belief in a life after death, heaven, hell and miracles; attitude to the Bible; God is concerned with every human; fatalism; the meaning of life and Christian interpretation of life; religious tie at a turning point in life; religious affiliation of father, mother and spouse/partner; frequency of church attendance of father and mother; personal direction of belief and frequency of church attendance when young; frequency of prayer and participation in religious activities; self-classification of personal religiousness; truth in one or in all religions; priority for loyality to a friend before truth; anticipation of false testimony for the benefit of a friend; belief in lucky charms, fortune tellers, miracle healers and horoscopes; conversion of faith after crucial experience; concept of God; judgement on the world and people as good or bad; social rules or God´s laws as basis for deciding between right and wrong. Demography: sex; age, marital status; living together with a partner; school education; type and time extent of occupation activity; occupation (ISCO-Code); private or public employer; occupational self-employment and number of employees; supervisor function and span of control; time worked each week; income; household size; composition of household; number of co-workers; union membership; party inclination and election behavior; self-classification on a left-right continuum; religious affiliation; frequency of church attendance; self-classification of social class. Also encoded was: region; rural or urban area; city size; ethnic identification. Das International Social Survey Programme (ISSP) ist ein länderübergreifendes, fortlaufendes Umfrageprogramm, das jährlich Erhebungen zu Themen durchführt, die für die Sozialwissenschaften wichtig sind. Das Programm begann 1984 mit vier Gründungsmitgliedern - Australien, Deutschland, Großbritannien und den Vereinigten Staaten - und ist inzwischen auf fast 50 Mitgliedsländer aus aller Welt angewachsen. Da die Umfragen auf Replikationen ausgelegt sind, können die Daten sowohl für länder- als auch für zeitübergreifende Vergleiche genutzt werden. Jedes ISSP-Modul konzentriert sich auf ein bestimmtes Thema, das in regelmäßigen Zeitabständen wiederholt wird. Details zur Durchführung der nationalen ISSP-Umfragen entnehmen Sie bitte der Dokumentation. Die vorliegende Studie konzentriert sich auf Fragen zu Religion und religiöser Identität. Persönliche Glückseinschätzung; Einschätzung der Verantwortung des Staates bezüglich der Arbeitsbeschaffung und der Einkommensnivellierung; Einstellung zum vorehelichen sowie zum außerehelichen Geschlechtsverkehr; Einstellung zur Homosexualität und zur Abtreibung; Beurteilung der Rollenverteilung in der Ehe und Einstellung zu berufstätigen Frauen; Einstellung zum Zusammenleben mit einem Partner vor der Ehe auch ohne Heiratsabsicht; Steuerehrlichkeit und Einstellung zur Ehrlichkeit des Bürgers gegenüber dem Staat; Vertrauen in andere Menschen sowie in Institutionen wie Parlament, Wirtschaft, Industrie, Kirchen, Gerichte und Schulen; Einstellung zur Einflußnahme von Kirchenführern auf Wähler und Regierungen; Einstellung zur Nutzenstiftung moderner Wissenschaft; größeres Vertrauen in die Wissenschaft als in die Religion; mehr Konflikte statt Frieden durch die Religionen; Intoleranz streng gläubiger Menschen; zu viel Einfluß der Religion im eigenen Land; Häufigkeit eigener ehrenamtlicher Tätigkeiten im letzten Jahr in politischen, karitativen, religiösen oder anderen Organisationen; Beurteilung der Macht von Kirchen und religiösen Organisationen; Zweifel oder fester Gottesglaube; empfundene Nähe zu Gott; Glauben an ein Leben nach dem Tod, den Himmel, die Hölle und an Wunder; Einstellung zur Bibel; Gott befaßt sich mit jedem Menschen; Fatalismus; Sinn des Lebens und christliche Lebensdeutung; religiöse Bindung an einen Wendepunkt im Leben; Religionszugehörigkeit des Vaters, der Mutter und des (Ehe)-Partners; Kirchgangshäufigkeit des Vaters und der Mutter; eigene Glaubensrichtung und Kirchgangshäufigkeit im Jugendalter; Häufigkeit des Betens und der Teilnahme an religiösen Aktivitäten; Selbsteinstufung eigener Religiosität; Wahrheit in einer oder in allen Religionen; Vorrang der Loyalität gegenüber einem Freund vor der Wahrheit; Erwartbarkeit eines falschen Zeugnisses zugunsten eines Freundes; Glaube an Glücksbringer, Wahrsager, Wunderheiler und Horoskope; Glaubensbekehrung nach Schlüsselerlebnis; Gottesvorstellung; Beurteilung von Welt und Menschen als gut oder schlecht; gesellschaftliche Regeln oder Gottes Gesetze als Entscheidungsbasis für richtig oder falsch. Demographie: Geschlecht; Alter, Familienstand; Zusammenleben mit einem Partner; Schulbildung; Art und zeitlicher Umfang der beruflichen Beschäftigung; Beruf (ISCO-Code); privater oder öffentlicher Arbeitgeber; berufliche Selbständigkeit und Anzahl der Angestellten; Vorgesetztenfunktion und Kontrollspanne; Wochenarbeitszeit; Einkommen; Haushaltsgröße; Haushaltszusammensetzung; Mitarbeiterzahl; Gewerkschaftsmitgliedschaft; Parteineigung und Wahlverhalten; Selbsteinstufung auf einem Links-Rechts-Kontinuum; Religionszugehörigkeit; Kirchgangshäufigkeit; Selbsteinstufung der sozialen Schichtzugehörigkeit. Zusätzlich verkodet wurden: Region; ländliche oder urbane Gegend; Ortsgröße; ethnische Identifikation.

This data set is part of the following publication:Jetten, M. (2018). Knowledge of interaction styles and dimensions of interpretation in interreligious adult education. An empirical study of the effects of a hermeneutic-communicative curriculum. Radboud University. Münster: LIT Verlag.This book reports on an evaluation study of a curriculum on interreligious dialogue among Christian and Muslims adults in the Netherlands. It was organized as a PhD-project between 2007 and 2013 at the Faculty of Philosophy, Theology and Religious Studies of Radboud University, financed by Stichting Nieuwegen.The primary aim of this research is to explain the contribution of a curriculum to knowledge of interaction styles and hermeneutic distinctions that are used to express and interpret the views on religious phenomena of adherents from different religious traditions. We consider knowledge of communication and interpretation conditional for mutual understanding between adherents of different religious traditions. We refer to this as hermeneutic-communicative learning. The focus of this dissertation is not solely religious phenomena, but the way that participants express and interpret these phenomena. Hence, the research goal of this study is: explaining the contribution of a hermeneutic-communicative curriculum using the method of mediated learning to the acquisition of knowledge of interaction styles and dimensions for interpreting religious phenomena.This study uses a quasi-experimental design with pre-test and post-test, based on two non-equivalent groups (“untreated non-equivalent control group design with pre-test and post-test”, Cook & Campbell 1979, 103-129). To study the effects of participation in our curriculum, we distinguish two research groups, an experimental group that participates in the intervention, and a control group that does not participate. In both groups a pre-test and a post-test is held, respectively before and after the intervention.Our research population are Christian and Muslim adults in the Netherlands who are interested in interreligious meetings. To be able to reliably estimate the characteristics of the research population, we required a sample of at least 400 respondents in total, with 200 participants in the experimental group and 200 in the control group. Regarding the experimental group, we aimed at 20 curriculum locations, each with about twelve participants, making sure that respondent still feel secure to exchange religious beliefs and practices in a personal and informal way. We sought a group distribution of at least a third Christians or a third Muslims at each location. Regarding religion, the relative number of Christians in the control group appeared to be higher than in the experimental group. Therefore, in the analyses, we randomly reduced the number of Christians in the control group by 40%, by deleting the third and fifth of each five Christian respondents in the control group. This resulted in a total number of 260 respondents in the experimental group and 132 respondents in the control group.Part of this research project of Radboud University is the material for an interreligious course. It has been developed for Christian and Muslim adults with interest in interreligious communication. Participants get acquainted with a practical method that eases interreligious dialogue, focused at both enriching one’s own religious identity as well as getting familiar with the religion of the other. Focus is learning to communicate from the personal perspective, applied to substantive themes from Christianity and Islam.You are welcome to re-use and adjust all available curriculum materials and guidance sheets. Feel free to use part of the material, split up the material in separate units, or adjust to materials to your own needs, as long as you respect the copyright. Please refer to this dataset and the aforementioned publication.The data set contains various types of files, which are further explained in the read me first file.- Read me first file- Data files (SPSS files)- Documentation on the data set (methodology and measuring instruments)- Documentation on the interreligious curriculum (including the full program and guidance sheets for educators)

This Arab West Report Interview Documentation Project dataset contains 6 audio recordings (3 items) on Egyptian Jews & Anti-Semitism. The summaries of the audio interviews are written in English. The interviews proper are conducted in Arabic and English This Thematic Collection contains links to the datasets of the Stichting Arab-West Foundation (AWF), in The Netherlands in close cooperation with the Center for Intercultural Dialogue and Translation (CIDT). These datasets cover the period 1994-2016. The data consists of the reporting of Dutch sociologist Cornelis Hulsman, reporting supervised by him, full-transcript interviews, audio recordings and summaries of these audio recordings.The Arab-West Foundation was established in 2005 to support the work of Cornelis Hulsman and his wife Eng. Sawsan Gabra Ayoub Hulsman-Khalil in Egypt. Cornelis Hulsman left The Netherlands for Egypt in October 1994. Sawsan Hulsman followed suit in 1995. They focused primarily on the study of Muslim-Christian relations and the role of religion in society in Egypt and neighboring countries, while obtaining their income from journalism.The purpose of this work was to foster greater understanding between Muslims and Christians in Egypt and to show non-Egyptians that relations between the two faiths in Egypt cannot be described in reductive black and white terms, rather they are diverse and complicated. Working towards mutual understanding of different cultures and beliefs helps to reduce tensions and conflicts. Too often, parties present themselves as the victim of the other which results in biased reporting. Sometimes this is done deliberately to gain support. What is lacking in cases like this, is an in-depth understanding of the wider context in which narratives of victimization occur. Hulsman found several patterns that are key to understanding Muslim-Christian relations in Egypt such as- the impact of a culture of honor and shame and- aversion in traditional areas for visible changes in public (which includes church buildings and making one’s conversion to another religion public).The datasets also include material on the place of Islamists in society, as well as wider information about Egyptian society since this is the context in which religious numerical minorities in Egypt live (the term minority is widely rejected in Egypt since all Egyptians, regardless of religion, are one. But in terms of numbers Christians are a minority).It was Hulsman’s ambition to obtain a PhD but the challenges of making a living in Egypt prevented him from accomplishing this goal. Up until the year 2001, Cornelis only had an income from traditional media reporting. After 2004 he became largely dependent upon working with Kerk in Actie (Netherlands), Missio and Misereor (Germany).Hulsman was dedicated towards non-partisan Muslim-Christian understanding. This began starting with a large number of recorded interviews, followed by research into why so many Christian girls convert to Islam (1995-1996). This work in turn led to the creation of an electronic newsletter called Religious News Service from the Arab World (RNSAW) and a growing number of investigative reports. In 2003 the RNSAW was renamed Arab-West Report. In 2004 they attempted to establish an Egyptian NGO but since no answer was obtained from authorities, the procedure was taken to the Council of State who ruled in 2006 that the request for NGO status was valid. This in turn resulted in a formal registration of the NGO with the Ministry of Social Solidarity in 2007. Because the outcome of this process was insecure in 2005 the Hulsmans established the Center for Intercultural Dialogue and Translation (CIDT) . CIDT was established as a tawsiya basita (sole proprietorship) on the name of Sawsan Gabra Ayoub Khalil since it was extremely complicated to do this on the name of a non-Egyptian. In the same year friends of the Hulsman family established the Arab-West Foundation (AWF). CIDT tawsiya basita was closed in 2012. A new company was established under the same name but now as limited liability company and again it was not possible for Cornelis Hulsman to become a partner.As a consequence the Hulsmans have been working since 2005 with an Egyptian company and a Dutch support NGO. Since 2007 they have also been working with an Egyptian NGO. This was important, since Egyptian law prohibits companies from receiving donations and carrying out not-for-profit work. NGOs, on the other hand, need to request permissions from the Ministry of Social Solidarity for each donation they receive. Such permissions are hard to obtain.CIDT functions as a thinktank with funding from Kerk in Actie (Netherlands), Missio and Misereor (Germany) and at times projects with other organizations. CIDT produces the electronic newsletter Arab-West Report and has built the Arab West Report Database based on these data. Publication of this data is accomplished through the Arab-West Foundation since it turned out to be extremely hard to register Arab-West Report in Egypt. CAWU became the prime organization hosting student interns from Egypt and countries all over the world, which was possible since CAWU does not charge student interns for its services and neither pays them for any work carried out. Student interns have been contributing on a volunteer basis to the database of Arab-West Report, writing articles and papers and being engaged in social media under the supervision of Cornelis Hulsman. Other student interns contributed to summary translations of Arabic media, always supervised by a professional translator of CIDT.CAWU has been promoting intercultural dialogue through a variety of programs including meetings and forums with community members, religious leaders and politicians from Egypt and the West. CAWU's aim is to bridge the gap of misunderstanding between Arab and Western communities by exposing biased media reporting and informing the public and important persons on complicated issues.- Availability -AWF's datasets are available to researchers upon request. Please go to the dataset you wish to download and request permission via the button 'Request Permission' on the tab 'Datafiles'. AWF will respond to your request.

Abstract: Scholars and political observers widely recognize that religion affects important political behaviors, including voting choices and policy preferences. Political scientists have also turned in recent years to understanding influence in the other direction, that is, exploring how political stances and attachments influence religious behaviors and ideas. Especially to the deeply religious, the idea that temporal political issues would impact thinking about the eternal questions of theology may feel surprising. Yet recent evidence in behavioral political science demonstrates that political attachments drive individuals’ expressions of religious belonging and their choices about religious affiliation and attendance. On the other hand, existing literature relies heavily on survey research, and therefore faces limitations in speaking to questions of nuanced religious belief, particularly among the clergy and theologians most engaged in abstract theological thought. Where it does examine belief as an outcome variable over time, the literature often uses broad measures more likely to detect belief change among loosely attached believers. In contrast, this dissertation project asks whether and how politics can shape expressed religious belief among religious elites—thinkers who work to understand and articulate theological ideas for the laity. Building from a novel understanding of religious belief, I focus in this project on tracing the trajectories of three sets of religious ideas as they are presented in a well-known religious periodical across a span of over sixty years. This approach allows me to examine expressed belief in detail, noting nuanced changes in how thinkers understand and articulate ideas for their followers over time. I intersperse keyword-based quantitative analysis of these texts, digitized for the first time for this project, with qualitative, close readings that isolate changes in how religious thinkers convey their ideas. This approach allows me to identify key features of the politics-belief relationship and induce a theory for when and how politics can shape religious elites’ thinking. In doing so, I move beyond existing literature both in theorizing about how politics drives belief and in proposing a new framework and method for considering religious beliefs more robustly than much of the previous literature. In the first portion of the book, I provide an overview of my theoretical contribution and explain the methodological choices that support it. I clarify definitions and measurement approaches in two chapters. First, I explore “expressed religious beliefs,” which I conceive of as complex webs of ideas connected by logic, history, tradition, or some other source of constraint, and articulated by religious thinkers for their followers. I further classify religious beliefs into ideas about either doctrine—abstract concepts or principles about the nature of divine or human reality—or practice—applications of doctrine to concrete situations. I then justify my choices of the evangelical tradition and the periodical Christianity Today as data sources for my project. Next, I review the religious sociology literature to develop expectations for patterns of division and conflict across religious and political groups throughout the second half of the twenty-first century. I then use keyword-based quantitative analysis to measure the salience of various lines of group division in the texts of my main corpus, confirming that patterns observed in my corpus are consistent with the literature. This observed variation motivates my selection of three sets of religious belief trajectories—which also vary in their focus on matters of doctrine or practice—to examine as cases. The second portion of the project offers in-depth examination of these three sets of religious beliefs. These include beliefs surrounding the Protestant Reformation, the Incarnation and the celebration of Christmas, and the theology of contraception. In my first case, I demonstrate that changes in the salience of certain Reformation doctrines are logically connected to, retrospectively explained by, and temporally follow changes in religious group dynamics experienced by evangelicals. In my second case, I find that evangelicals emphasize distinct aspects of the Incarnation and its observance depending on the group dynamics of the time, but also that these shifts are heightened and solidified by acute politicizing events that precipitate writers’ behaviors. Finally, the case of evangelicals’ changing positions regarding contraception demonstrates that politics can have the clearest impact when a religious group’s interests are also at stake in relation to a set of beliefs. From patterns of change in these three sets of beliefs, I induce a new way of understanding “politics” ... Visit https://dataone.org/datasets/sha256%3A4b94023372ca39275960d61b5675e69925366bc1ad9a62c254c88ce0968c61b9 for complete metadata about this dataset.

This study, designed and carried out by the "http://www.asarb.org/" Target="_blank">Association of Statisticians of American Religious Bodies (ASARB), compiled data on 372 religious bodies by county in the United States. Of these, the ASARB was able to gather data on congregations and adherents for 217 religious bodies and on congregations only for 155. Participating bodies included 354 Christian denominations, associations, or communions (including Latter-day Saints, Messianic Jews, and Unitarian/Universalist groups); counts of Jain, Shinto, Sikh, Tao, Zoroastrian, American Ethical Union, and National Spiritualist Association congregations, and counts of congregations and adherents from Baha'i, three Buddhist groupings, two Hindu groupings, four Jewish groupings, and Muslims. The 372 groups reported a total of 356,642 congregations with 161,224,088 adherents, comprising 48.6 percent of the total U.S. population of 331,449,281. Membership totals were estimated for some religious groups.

In January 2024, the ARDA added 21 religious tradition (RELTRAD) variables to this dataset. These variables start at variable #12 (TOTCNG_2020). Categories were assigned based on pages 88-94 in the original "https://www.usreligioncensus.org/index.php/node/1638" Target="_blank">2020 U.S. Religion Census Report.

Visit the "https://www.thearda.com/us-religion/sources-for-religious-congregations-membership-data" Target="_blank">frequently asked questions page for more information about the ARDA's religious congregation and membership data sources.

This Arab West Report Interview Documentation Project dataset consists of 4 audio recordings (3 interviews) with Dr. Buṭrus Buṭrus Ghālī. All summary translations and metadata for the recordings are written in English. The recorded interview was conducted in French, English, Dutch, and German. This Thematic Collection contains links to the datasets of the Stichting Arab-West Foundation (AWF), in The Netherlands in close cooperation with the Center for Intercultural Dialogue and Translation (CIDT). These datasets cover the period 1994-2016. The data consists of the reporting of Dutch sociologist Cornelis Hulsman, reporting supervised by him, full-transcript interviews, audio recordings and summaries of these audio recordings.The Arab-West Foundation was established in 2005 to support the work of Cornelis Hulsman and his wife Eng. Sawsan Gabra Ayoub Hulsman-Khalil in Egypt. Cornelis Hulsman left The Netherlands for Egypt in October 1994. Sawsan Hulsman followed suit in 1995. They focused primarily on the study of Muslim-Christian relations and the role of religion in society in Egypt and neighboring countries, while obtaining their income from journalism.The purpose of this work was to foster greater understanding between Muslims and Christians in Egypt and to show non-Egyptians that relations between the two faiths in Egypt cannot be described in reductive black and white terms, rather they are diverse and complicated. Working towards mutual understanding of different cultures and beliefs helps to reduce tensions and conflicts. Too often, parties present themselves as the victim of the other which results in biased reporting. Sometimes this is done deliberately to gain support. What is lacking in cases like this, is an in-depth understanding of the wider context in which narratives of victimization occur. Hulsman found several patterns that are key to understanding Muslim-Christian relations in Egypt such as- the impact of a culture of honor and shame and- aversion in traditional areas for visible changes in public (which includes church buildings and making one’s conversion to another religion public).The datasets also include material on the place of Islamists in society, as well as wider information about Egyptian society since this is the context in which religious numerical minorities in Egypt live (the term minority is widely rejected in Egypt since all Egyptians, regardless of religion, are one. But in terms of numbers Christians are a minority).It was Hulsman’s ambition to obtain a PhD but the challenges of making a living in Egypt prevented him from accomplishing this goal. Up until the year 2001, Cornelis only had an income from traditional media reporting. After 2004 he became largely dependent upon working with Kerk in Actie (Netherlands), Missio and Misereor (Germany).Hulsman was dedicated towards non-partisan Muslim-Christian understanding. This began starting with a large number of recorded interviews, followed by research into why so many Christian girls convert to Islam (1995-1996). This work in turn led to the creation of an electronic newsletter called Religious News Service from the Arab World (RNSAW) and a growing number of investigative reports. In 2003 the RNSAW was renamed Arab-West Report. In 2004 they attempted to establish an Egyptian NGO but since no answer was obtained from authorities, the procedure was taken to the Council of State who ruled in 2006 that the request for NGO status was valid. This in turn resulted in a formal registration of the NGO with the Ministry of Social Solidarity in 2007. Because the outcome of this process was insecure in 2005 the Hulsmans established the Center for Intercultural Dialogue and Translation (CIDT) . CIDT was established as a tawsiya basita (sole proprietorship) on the name of Sawsan Gabra Ayoub Khalil since it was extremely complicated to do this on the name of a non-Egyptian. In the same year friends of the Hulsman family established the Arab-West Foundation (AWF). CIDT tawsiya basita was closed in 2012. A new company was established under the same name but now as limited liability company and again it was not possible for Cornelis Hulsman to become a partner.As a consequence the Hulsmans have been working since 2005 with an Egyptian company and a Dutch support NGO. Since 2007 they have also been working with an Egyptian NGO. This was important, since Egyptian law prohibits companies from receiving donations and carrying out not-for-profit work. NGOs, on the other hand, need to request permissions from the Ministry of Social Solidarity for each donation they receive. Such permissions are hard to obtain.CIDT functions as a thinktank with funding from Kerk in Actie (Netherlands), Missio and Misereor (Germany) and at times projects with other organizations. CIDT produces the electronic newsletter Arab-West Report and has built the Arab West Report Database based on these data. Publication of this data is accomplished through the Arab-West Foundation since it turned out to be extremely hard to register Arab-West Report in Egypt. CAWU became the prime organization hosting student interns from Egypt and countries all over the world, which was possible since CAWU does not charge student interns for its services and neither pays them for any work carried out. Student interns have been contributing on a volunteer basis to the database of Arab-West Report, writing articles and papers and being engaged in social media under the supervision of Cornelis Hulsman. Other student interns contributed to summary translations of Arabic media, always supervised by a professional translator of CIDT.CAWU has been promoting intercultural dialogue through a variety of programs including meetings and forums with community members, religious leaders and politicians from Egypt and the West. CAWU's aim is to bridge the gap of misunderstanding between Arab and Western communities by exposing biased media reporting and informing the public and important persons on complicated issues.- Availability -AWF's datasets are available to researchers upon request. Please go to the dataset you wish to download and request permission via the button 'Request Permission' on the tab 'Datafiles'. AWF will respond to your request.