This is the third national probability survey of American Muslims conducted by Pew Research Center (the first was conducted in "https://www.thearda.com/data-archive?fid=MUSLIMS" Target="_blank">2007, the second in "https://www.thearda.com/data-archive?fid=MUSAM11" Target="_blank">2011). Results from this study were published in the "https://www.pewresearch.org/" Target="_blank">Pew Research Center report '"https://www.pewresearch.org/religion/2017/07/26/findings-from-pew-research-centers-2017-survey-of-us-muslims/" Target="_blank">U.S. Muslims Concerned About Their Place in Society, but Continue to Believe in the American Dream.' The report is included in the materials that accompany the public-use dataset.

The survey included interviews with 1,001 adult Muslims living in the United States. Interviewing was conducted from January 23 to May 2, 2017, in English, Arabic, Farsi and Urdu. The survey employed a complex design to obtain a probability sample of Muslim Americans. Before working with the dataset, data analysts are strongly encouraged to carefully review the 'Survey Methodology' section of the report.

In addition to the report, the materials accompanying the public-use dataset also include the survey questionnaire, which reports the full details on question wording. Data users should treat the questionnaire (and not this codebook) as the authoritative reflection of question wording and order.

In the aftermath of the attacks on September 11, 2001, and subsequent terrorist attacks elsewhere around the world, a key counterterrorism concern was the possible radicalization of Muslims living in the United States. The purpose of the study was to examine and identify characteristics and practices of four American Muslim communities that have experienced varying levels of radicalization. The communities were selected because they were home to Muslim-Americans that had experienced isolated instances of radicalization. They were located in four distinct regions of the United States, and they each had distinctive histories and patterns of ethnic diversity. This objective was mainly pursued through interviews of over 120 Muslims located within four different Muslim-American communities across the country (Buffalo, New York; Houston, Texas; Seattle, Washington; and Raleigh-Durham, North Carolina), a comprehensive review of studies an literature on Muslim-American communities, a review of websites and publications of Muslim-American organizations and a compilation of data on prosecutions of Muslim-Americans on violent terrorism-related offenses.

In this manuscript, we review the literature to date on Muslims’ descriptive and substantive representation in American politics. We then evaluate how Members of Congress discussed Muslims from 2011-2017 by turning to their tweets during this time period. We find that Muslims were most discussed by non-White Democratic legislators, and contrary to expectations, White Republicans tweeted about Muslims far less than their White Democratic counterparts. But when White Republicans did mention Muslims, their tweets were much more negative in tone than Democrats of any racial background.

To deal with the threat posed by groups that use terrorist methods against Americans, in particular al Qaeda, the US is faced by more than the problem of the groups themselves. These groups operate in a larger society that provides them with some degree of support—enough to allow them to persist. The purpose of this study is to understand more deeply the nature and extent of this support, and also to determine how it is evolving. This points to a range of issues. To operate, groups that use terrorism must be viewed as legitimate by some sector of society. For decades the United States has had an increased military presence in numerous Muslim countries. Attitudes toward US military forces are, of course, embedded in a broader set of perceptions of US goals in relat ion to the Muslim world. These perceptions of US goals are in turn embedded in broader attitudes about the US government and how it operates in the world. Once the complex attitudes about America’s role and the methods that are used by groups like al Qaeda against America are understood, we can turn to the question of how people in Muslim countries feel about al Qaeda and groups that attack Americans. A central goal of al Qaeda is to make Muslim societies more ‘Islamist’, i.e., more aligned with traditional interpretations of Islam and Shari’a law. Finally, there is probably no more central front in the conflict between al Qaeda and the US than the status of governments in the Muslim world that are supported by the US: namely Saudi Arabia, Egypt, Jordan and Pakistan. To answer these and other questions WorldPublicOpinion.org conducted an in-depth survey of public opinion in Egypt, Pakistan, and Indonesia. This is the second wave of surveys and was conducted between July 28 and September 6, 2008: the first was conducted in late 2006 and early 2007. The research was primarily supported by the START Consortium at the University of Maryland. Other scholars of the START Consortium participated in the development of the questionnaire for both waves.

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, and 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 #8 (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 article examines portrayals of Muslim women in US news media. I test two hypotheses derived from theories of gendered orientalism. First, US news coverage of women abroad is driven by confirmation bias. Journalists are more likely to report on women living in Muslim and Middle Eastern countries if their rights are violated but report on women in other societies when their rights are respected. Second, stories about Muslim women emphasize the theme of women's rights violations and gender inequality, even for countries with relatively good records of women's rights. Stories about non-Muslim women, on the other hand, emphasize other topics. I test these hypotheses on data from thirty-five years of New York Times and Washington Post reporting using a structural topic model along with statistical analysis. The results suggest that US news media propagate the perception that Muslims are distinctly sexist. This, in turn, may shape public attitudes toward Muslims, as well as influence policies that involve Muslims at home and abroad.

Islam is the major religion in many African countries, especially in the north of the continent. In Comoros, Libya, Western Sahara, at least 99 percent of the population was Muslim as of 202. These were the highest percentages on the continent. However, also in many other African nations, the majority of the population was Muslim. In Egypt, for instance, Islam was the religion of 79 percent of the people. Islam and other religions in Africa Africa accounts for an important share of the world’s Muslim population. As of 2019, 16 percent of the Muslims worldwide lived in Sub-Saharan Africa, while 20 percent of them lived in the Middle East and North Africa (MENA) region. Together with Christianity, Islam is the most common religious affiliation in Africa, followed by several traditional African religions. Although to a smaller extent, numerous other religions are practiced on the continent: these include Judaism, the Baha’i Faith, Hinduism, and Buddhism. Number of Muslims worldwide Islam is one of the most widespread religions in the world. There are approximately 1.9 billion Muslims globally, with the largest Muslim communities living in the Asia-Pacific region. Specifically, Indonesia hosts the highest number of Muslims worldwide, amounting to over 200 million, followed by India, Pakistan, and Bangladesh. Islam is also present in Europe and America. The largest Islamic communities in Europe are in France (5.72 million), Germany (4.95 million), and the United Kingdom (4.13 million). In the United States, there is an estimated number of around 3.45 million Muslims.

How do White Americans operationalize Whiteness? This paper argues religion, in conjunction with country of origin, alters how self-identified White Americans assign ethnoracial labels to other groups. To test the role of religion on White assignment, this paper uses the case of Muslims and Middle Eastern and North African (MENA) Americans. Although MENA individuals are legally classified as White in the US, they are subjected to racialization and often conflated with Muslims. Using historical analysis of racial prerequisite court cases and a survey experiment, I find country of origin and religion play separate, additive roles in racial assignment decisions, both historically and today. White assignment is constructed of both country of origin and religion. These findings also extend to perceived skin tone. This is important because many of the benefits that come from being White depend on whether others perceive an individual as White. Understanding the constitutive parts of Whiteness compels research to be specific when discussing White people and why some “White” people are excluded.

Replication files for "Mobilizing Muslim Voters: How Campaign Contact Shaped U.S. Muslim Political Behavior in 2020", forthcoming at the Review of Religious Research

Why, in the current geo-political and strategic context seemingly in stark contrast to the "War on Terror," does the emphasis on women in US foreign policy persist? Why the repeated references to the vulnerability of women who "need" US help to become "empowered" in the countries of the Arab Spring? An examination of US policymakers discourses indicates a neo-orientalist biopolitical construction of the (Muslim) female population as one in perpetual need of "empowerment," presumably by American or western benefactors. Public statements by US foreign policy officials, discussions of government programs and Congressional testimony add to the repertoire of a western-constructed archaeology of neo-orientalist knowledge of Islam. Further, these gendered discursive "imperial encounters" create open-ended possibilities for US interventionist policies in the region for years to come. The Arab (Muslim) woman may have participated in sparking and sustaining revolutions and even bringing down dictators, but she must still be trained and taught - by Americans or westerners. The sometimes didactic, often foreboding "concern" for her empowerment is more nuanced, but no less significant, than the professed commitment to "saving" her as justification for military operations in the heyday of the War on Terror. 2015 Taylor & Francis. Scopus

This dataset contains the Arab-West Report special reports that were published in 2004.This dataset mainly contains the writings of Cornelis Hulsman ,Drs., among other authors on topics related to Muslim- Christian relations and interfaith dialogue between the West and Islamic world. Additionally this dataset contains reports pertaining to certain Muslim –Christian incidents and reports about allegations of forced conversions of Coptic girls. Some of the articles addressed the issue of missionaries.Further reports address monastic life and recommendations of Arab-West Report's work by other social figures.Furthermore, the dataset included commentary on published material from other sources (reviews/critique of articles from other media).Some of the themes that characterized this dataset:-A description of the history of the conflicts around the development of the convent of Patmos on the Cairo-Suez road.-An overview of a book titled “Christians versus Muslims in Modern Egypt: The Century-Long Struggle for Coptic Equality” by S. S. Hasan.- Rumors of forced conversions Of Coptic girls: A report by Hulsman stated that the US Copts Association published a press release on March 25, 2004 with the title “Coptic Pope Denounces Forced Conversion of Coptic Girls.” He criticized that the US Copts Association for not making much of an effort, if any, to check the veracity of the rumors.- A Glimpse into Monastic Life in Egypt: A Visit to St. Maqarius Monastery:- Another report covered the incident in which a priest and two members of the church board of Taha al-ʿAmeda died after an accident with a speeding car driven by a police officer.- A critique of Al-Usbuʿa newspapers: the author accused the newspaper of cherry-picking statements by Coptic extremists, who are much disliked in the US Coptic community and who have no following. He considered that quoting statements from such isolated radicals gives readers the impression that they represent much more than a few individuals. It has all appearance that al-Usbuʿa has highlighted these radicals to create fear and harm the reputation of US Copts in Egypt.- A number of reports highlighted a visit and the speech delivered by the Archbishop of Canterbury, Dr George Carey (Lord Carey) at the Azhar entitled “Muslims/Christian Relationships: A New Age Of Hope?”- A report covered the first visit made by Archbishop Rowan Williams to the Diocese of Egypt since he became the Archbishop of Canterbury. The archbishop met with President Mubarak, Dr. Muhammad Sayyed Tantawi, the Grand Imam of the Azhar, Pope Shenouda and also laid the foundation stone of Harpur Community Health Centre in Sadat City.- Updates on the developments of AWR’s work to create an electronic archive of information pertaining to relations between Muslims and Christians in the Arab-World in general and Egypt in particular.Additionally, this dataset also provides updates of the then-under construction - Center for Arab-West Understanding (CAWU) web-based Electronic Documentation Center (EDC) for contemporary information covering Arab-West and Muslim-Christian relations.- A report discussed the misconceptions of Christians in Islam.- An editorial commenting on the assassination of Theo van Gogh resulted in a debate in Dutch media about the limits of the freedom of expression.- An article calling on the western readers to be careful with Christian persecution stories from Egypt, they may be true but also may be rumours.-The Muslim World And The West; What Can Be Done To Reduce Tensions?-Text of a lecture for students and professors of different faculties at the University of Copenhagen, , about plans to establish the Center for Arab-West Understanding in Cairo, Egypt.- Escalations following the alleged conversion of A priest’s wife to IslamThe list of authors’ featurd in this dataset goes as follows:Cornelis Hulsman, Drs. , Wolfram Reiss, Rev. Dr. , John H. Watson, Kim Kwang-Chan, Dr. , Kamal Abu al-Majd, Fiona McCallum, Mary Picard , Jeff Adams, Dr., Rev., Jennie Marshall , Marcos Emil Mikhael, Usamah W. al-Ahwani, Sawsan Jabrah and Nirmin Fawzi, Hānī Labīb, George Carey (Lord), Rowan Williams, Lambeth Palace Press Office, H.G. Bishop Munir Hanna Anis Armanius, Eildert Mulder, Rīhām Saʿīd, Tharwat al-Kharabāwī, Geir Valle, Janique Blattman, Iqbal Barakah , Munā ʿUmar, Dieter Tewes, ʿAmr Asʿad Khalīl, Dr., Janique Blattmann, Vera Milackova, Tamir Shukri, and Christiane Paulus All reports are written in English, though some reports feature Arabic text or cite Arabic sources.

Research finds that social media platforms' peer-to-peer structures shapes the public discourse, and increases citizens' likelihood of exposure to unregulated, false, and prejudicial content. Here, we test whether self-reported reliance on social media as a primary news source is linked to racialized policy support, taking the case of U.S. Muslims, a publicly visible but understudied group about whom significant false and prejudicial content is abundant on these platforms. Drawing on three original surveys and the Nationscape Dataset, we find a strong and consistent association between reliance on social media and support for a range of anti-Muslim policies. Importantly, reliance on social media is linked to policy attitudes across the partisan divide and for individuals who reported holding positive or negative feelings towards Muslims. These findings highlight the need for further investigation into the political ramification of information presented on contemporary social media outlets, particularly information related to stigmatized groups.

Anti-Jewish attacks were the most common form of anti-religious group hate crimes in the United States in 2023, with ***** cases. Anti-Islamic hate crimes were the second most common anti-religious hate crimes in that year, with *** incidents.

This dataset contains the Arab-West Report special reports that were published in 2005.This dataset mainly contains the writings of Cornelis Hulsman, Drs., among other authors on topics related to Muslim-Christian relations and interfaith dialogue between the West and Islamic world. Many of the articles also discuss tensions between Muslims and Christians in Egypt throughout the year. Notably, in this dataset, a number of the articles address the famous incident of the Danish cartoons and drawings of Prophet Muhammad which caused an uproar in the Islamic world. Other prominent subjects in this dataset include reports on monastic life and articles about Coptic Orthodox Bishops.Furthermore, the dataset included recommendation of Arab-West Report's work by other social figures and commentary on published material from other sources (reviews/critique of articles).Some of the themes that characterized this dataset:Book reviews of S.S. Hasan’s Book, "Christian Versus Muslim In Modern Egypt: The Century-Long Struggle For Coptic Equality" by a number of authors listed in this dataset.-John. H. Watson, who knows Pope Shenouda and many of the Bishops mentioned in the book, closes his review with Hasan’s words: “It is doubtful that the Copts have made much headway, in their century-long tortuously slow trajectory toward citizenship with equal rights."-PhD student Fiona McCallum concluded that by focusing on the bishops of the Coptic Orthodox Church, Hasan provides a clear and original study of the impact of the reform movement. McCallum explains that the use of traditions such as Coptic martyrology combined with modernization of the church administration has allowed the church to successfully assimilate Coptic cultural and political space in to its own structures.- An account of how the murder of the Armanious family had been received in the US Coptic community. The Coptic community held a candlelight vigil for the Armanious family in Los Angeles.- A report on a visit by a Christian-Muslim dialogue group from Austria to Egypt with the desire to discover a new context for Muslim-Christian relations. The group hoped that this visit might inspire similar Christian-Muslim dialogue in Europe. The group experienced dialogue at very different levels, from religious leaders and prominent intellectuals to the grassroots level in a village in Banī Swayf. The Austrians were impressed by the deep and genuine friendships between Muslims and Copts and their shared commitment to social work.Arab West Report developments:-Invitation to Mustafa Abaza to join the AWR Board of Advisors.Arab West Report Recommendations-Muhammad Abu Laylah, Professor of Islamic Studies in English and Head of the English Department at the Azhar University recommends Arab West Report's work.-An author praised the solid contribution of Arab West Report to providing deeper understanding of interfaith dynamics in Egypt and elsewhere by seeking to give context to day-to-day discourses and events that often appear senseless or even capricious to the uninformed observer.Media critique:Hulsman wrote in one of his editorials about the need for journalists to be aware of sectarian sensitivities so as to not contribute to bias and distortion of facts.-A critique of an article published by Al-ʾUsbūʿ that reinforces a widespread belief that Americans are trying to use Egypt’s Christians to create a wedge between Muslims and Christians with the purpose of weakening Egypt. The author considered that the article lacks accuracy but evinces Egyptian distrust of US involvement in religious issues in Egypt.- An Interview with Amīr Mīlād, a Christian desert guide, about the monks in Wādī al-Rayyān. Father Basilius of the Monastery of Makarius responded to the articles of Dr. John Watson [Week 21] and Amīr Mīlād [Week 22] about Wādī al-Rayyān. Father Basilius provides more details, commenting on the hierarchical structure of the church.- Baptist pastor Dr. Jeff Adams agrees with Dr. Larry Levine, an Orthodox Jew, that some statements of evangelical Christian leaders supporting Israel are reasons for concern. But Dr. Adams asks to avoid putting all Christian evangelicals and/or fundamentalists in the same box, especially in the emotionally charged religious/political climate of today.- “Lies In A Coptic Letter To US Secretary Of State Condoleeza Rice”: Human rights activist Rā’id al-Sharqāwī disputes the claims of the US Copts Association that a priest from al-Zaqāzīq was murdered in a car accident.The Danish Cartoons controversy:-Discussions on the issue of freedom of expression and media responsibility, following the publication, in a Danish newspaper, of cartoons of the Prophet Muhammad. These cartoons were perceived by Muslims as anti-Islamic.-A response by Danish newspapers to the publication of cartoons of the Prophet Muhammad.-Discovering Islam in Ramadan : During the weekend "Discovering Islam in Ramadān” in the framework of the "Inculturation Training” offered by...

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Islamic Clothing Market Size 2025-2029

The Islamic clothing market size is forecast to increase by USD 59.2 billion, at a CAGR of 9.1% between 2024 and 2029.

The market, encompassing apparel, sports apparel, swimwear, and ethnic wear, is experiencing significant growth in the digital realm. Key drivers include the rise in product visibility and accessibility through e-commerce platforms, as well as the increasing adoption of omni-channel retailing. However, challenges persist, such as the availability of counterfeit Islamic clothing items online. Brands and retailers must prioritize logistics and security measures to ensure authenticity and customer satisfaction. In the US and North American markets, labels specializing in Islamic clothing continue to expand their online presence, catering to the needs of a growing consumer base seeking modest and culturally appropriate attire. The use of technology, including computers and mobile devices, facilitates seamless shopping experiences for this demographic.

What will be the Size of the Islamic Clothing Market During the Forecast Period?

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The market, also known as the Muslim consumer segment within the Islamic fashion industry, caters to the unique needs and preferences of the global Islamic population. This market encompasses a diverse range of apparel, including abayas, hijabs, prayer outfits, thobes, jubbas, and various forms of head coverings such as the burqa and niqab. The market's growth is driven by the increasing global Islamic population, which is projected to reach 2.2 billion by 2030, and the rising demand for modest fashion that adheres to Islamic dress codes. Online retail distribution channels have significantly influenced the market's expansion, providing convenience and accessibility to consumers.
The lifestyle apparel sector, which includes sportswear for both Islamic men and women, has also gained traction due to the growing interest in health and fitness. Multinational fashion brands have increasingly entered this market, recognizing the potential for consumer investments and product consumption. Despite the growth, challenges persist, including negative reviews and the need for improved product quality and authenticity. Overall, the market continues to evolve, reflecting the diverse needs and preferences of its global consumer base.

How is this Islamic Clothing Industry segmented and which is the largest segment?

The Islamic clothing industry research report provides comprehensive data (region-wise segment analysis), with forecasts and estimates in 'USD billion' for the period 2025-2029, as well as historical data from 2019-2023 for the following segments.

Product

  Ethnic wear
  Sustainable fashion
  Sports wear


End-user

  Islamic women
  Islamic men


Distribution Channel

  Online
  Offline


Material Type

  Cotton
  Polyester
  Silk
  Blended Fabrics


Geography

  North America

    US


  Middle East and Africa

    Egypt
    Turkey


  APAC

    India
    Indonesia
    Pakistan
    South Korea


  Rest of World (ROW)

By Product Insights

The ethnic wear segment is estimated to witness significant growth during the forecast period.

The market caters to the unique needs of Muslim consumers, offering apparel that adheres to Islamic principles. This market encompasses various segments, including abayas, hijabs, prayer outfits, burqas, and niqabs for women, and thobes, jubbas, and sports and fitness wear for men. The Muslim population, estimated at 1.8 billion, presents a significant potential customer base for this industry. Islamic fashion industry growth is driven by cultural and lifestyle factors, particularly in Muslim majority economies. Younger generations are increasingly embracing innovative clothing designs that blend traditional Islamic clothing with contemporary styles, creating a demand for modest fashion wear. Ethnic wear, a popular segment, is particularly sought after during cultural events and significant occasions.

The sports industry also presents opportunities for the market growth, with the increasing popularity of sports hijabs. Consumer investments in sustainable fashion are also influencing the industry. Multinational fashion brands and high street brands are increasingly catering to this market, offering a range of options from luxury to affordable prices. E-commerce platforms are facilitating online retail distribution, addressing logistical issues and expanding market reach.

Get a glance at the market report of the share of various segments Request Free Sample

The ethnic wear segment was valued at USD 69.50 billion in 2019 and showed a gradual increase during the forecast period.

Regional Analysis

APAC is estimated to contribute 39% to the growth of the global market during the forecast period.

Technavio's analysts have elaborately explained the regional trend

This dataset contains the Arab-West Report special reports that were published in 2006.

This dataset mainly contains the writings of Cornelis Hulsman, Drs., among other authors on topics related to Muslim-Christian relations and interfaith dialogue. The writings in this dataset are mostly reports concerning Coptic Christian culture, Muslim-Christian dialogue, and the state of the Christian faith in Egypt.

Some of the articles address the controversial book "The Da Vinci Code" and the debates that ensued after its publication surrounding its historicity and freedom of expression.

Additionally this dataset contains recommendation for the work of Arab-West Report by other social figures and the development of its affiliated NGO, the Center for Arab West Understanding. Furthermore, this dataset contains commentary and critique on published material from other sources (media critique).

Some of the themes that characterize this dataset:

Development of the Center for Arab West Understanding (CAWU) and recommendations of the work of Arab West Report:

- Recommendation for Arab-West Report and the Center for Arab-West Understanding from Dutch musician and entertainer, Herman van Veen, Pastor Dave Petrescue ( Maadi Community Church in Cairo, Egypt) and Lord Carey of Clifton, former archbishop of Canterbury. Additionally, this dataset contains special recommendations of the work of Corneliss 'Kees' Hulsman and Sawsan Gabra by Dr. Jan Slomp, member of the Advisory Editorial Board of the Journal of Muslim Minority Affairs in Jeddah. Dr. Slomp acknowledges that Arab West Report’s use of reliable information is working towards strengthening Muslim-Christian relations by providing source material for cultural, educational and religious dialogue and cooperation.

-Another report mentioned that the Former Dutch Prime Minister Andreas van Agt visited Egypt to support the foundation of the Center for Arab-West Understanding.

-A report about NGO Status of CAWU, “After Three Years of Struggle”. This report came as a result of the February 18 ruling of the Egyptian Council of State that granted the Center recognition as an NGO under Egyptian law.

-Annual report: Arab-West Report presents the annual report for 2005.

-Arab West Report’s American intern writes about 220 years of religious freedom in the U.S., arguing that one standard must be applied to all.

-A discussion of homosexuality and Egyptian law taken from a bachelor’s thesis on Egyptian law.

-Book review of Jamal Al-Banna’s "My Coptic Brethren".

-“Christian Minorities in the Islamic World, an Egyptian Perspective”: A paper presented at the annual interfaith dialogue meeting of the Anglican Communion and the Permanent Committee of the Azhar al-Sharif for Dialogue with the Monotheistic Religions. This paper prompted criticism from Metropolitan Seraphim for the portrayal of Muslim-Christian relations in Egypt.

Media Critique:

-An author criticizes an article by the German magazine Der Spiegel about Christians in the Middle East. She claims that the article distorts the reality of the situation in the declining Christian communities in the region.

- Interview with Egyptian artist Farid Fadil, , including discussion of his views on Muslim-Christian relations in Egypt, ’Christian art’, Leonardo da Vinci and the controversial book, The Da Vinci Code.

-Excerpts from the speeches of Mr. Ahmad Māhir, former foreign minister of Egypt, Sir Derek Plumbly, British ambassador to Egypt , Mr. Tjeerd de Zwaan, Dutch ambassador to Egypt, Mr. Lasse Seim, Norwegian ambassador to Egypt, and Cornelis Hulsman, Drs., director of the Center for Arab-West Understanding, on ’Freedom of expression and respect for the other. How to respond if one is offended.’

- Highlights of the meeting held at El-Sawy Culture Wheel on May 7, 2006, to launch the CAWU website. Highlights include a welcome address by Mr. Muhammad al-Sāwī, comments from former ministers Dr. Mamdouh al-Biltājī, Mr. Ahmed Māhir, Dr. Ahmad Juwaylī, head of the Protestant Community Council, Dr. Safwat al Bayādī, and former prime minister of the Netherlands, Prof. Van Agt.

- Aran West Report asked our former intern Maria Roeder, a student of media science at the University of Jena in Germany, to summarize a study commissioned by the Austrian Federal Ministry of Interior. This study is a comparative study concerning Austrian media reporting on Muslims and media from countries with Muslim majorities reporting about the integration of Muslims in Europe.

-A review of the media coverage following the Alexandria church stabbings concludes that both Muslims and Christians condemned the attacks and spoke of the need for change in the citizenship rights of Christians.

-Apostolic Nuncio to Egypt, Archbishop Fitzgerald, responds to polarization following the Regensburg lecture of H.H. Pope Benedict XVI.

-Cornelis...

Pew Research Center surveyed 13,122 adults across six countries in Asia about religious identity, beliefs, and practices, using nationally representative methods. Interviews were conducted face-to-face in Cambodia, Indonesia, Sri Lanka, and Thailand. They were conducted on mobile phones in Malaysia and Singapore. Local interviewers administered the survey from June to September 2022, in eight languages.

This survey is part of the Pew-Templeton Global Religious Futures project, a broader effort by Pew Research Center to study religious change and its impact on societies around the world. The Center previously has conducted religion-focused surveys across sub-Saharan Africa; the Middle East-North Africa region and many countries with large Muslim populations; Latin America; Israel; Central and Eastern Europe; Western Europe; India; and the United States.

This survey includes three countries in which Buddhists make up a majority of the population (Cambodia, Sri Lanka, and Thailand); two countries with Muslim majorities (Malaysia and Indonesia); and one country that is religiously diverse, with no single group forming a majority (Singapore). We also are surveying five additional countries and territories in Asia, to be covered in a future report.

Pew Research Center has produced a supplemental syntax file containing SPSS code to generate common analytic variables in the survey's corresponding report and toplines. The ARDA has provided this syntax in a copyable PDF document as an additional download.

TESS conducts general population experiments on behalf of investigators throughout the social sciences. General population experiments allow investigators to assign representative subject populations to experimental conditions of their choosing. Faculty and graduate students from the social sciences and related fields (such as law and public health) propose experiments. A comprehensive, on-line submission and peer review process screens proposals for the importance of their contribution to science and society.

This list experiment tests whether views toward immigrants depend on whether the immigrant group shares the same religion as the respondent. Since traditional survey methods may be more prone to social desirability bias, an experimental design is necessary. In this study, respondents are divided between a control group and, in this case, two treatment groups. The control group is just asked three questions unrelated to immigration. The first treatment group is asked the original three questions, but with an additional question pertaining to Muslim immigrants. The second treatment group is asked the original three questions, but with an additional question pertaining to Christian immigrants. In its most basic incarnation, the comparison of the mean of the responses to the control list with the mean of the responses to each of the treatments offers an estimate of the proportion opposed to the additional list item.