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.

Spain has a long history of Islamic tradition under its belt. From cuisine to architecture, the southern European country has been linked to the North of Africa through many common elements. At the end of 2023, there were approximately 2.41 million Muslims in Spain, most of them of Spanish and Moroccan nationality, with upwards of eight hundred thousand believers in both cases. With a Muslim population of more than 660,000 people, Catalonia was home to the largest Muslim community in Spain as of the same date.

The not so Catholic Spain

Believers of a religion other than Catholicism accounted for approximately 3 percent of the Spanish population, according to the most recent data. Although traditionally a Catholic country, Spain saw a decline in the number of believers over the past years. Compared to previous years, when the share of believers accounted for slightly over 70 percent of the Spanish population, the Catholic community lost ground, while still being the major religion for the foreseable future.

A Catholic majority, a practicing minority

Going to mass is no longer a thing in Spain, or so it would seem when looking at the latest statistics about the matter: 50 percent of those who consider themselves Catholics almost never attend any religious service in 2024. The numbers increased until 2019, from 55.5 percent of the population never attending religious services in 2011 to 63.1 percent in 2019. The share of population that stated to be practicing believers and go to mass every Sunday and on the most important holidays accounted for only 15.5 percent.

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 #9 (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.

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.

According to the latest census data, Lakshadweep, the island union territory had the highest share of Muslim population in the country, where 97 percent of its population identified as followers of the Islamic faith. Jammu & Kashmir ranked second at 68 percent during the same time period. With almost all major religions being practiced throughout the country, India is known for its religious diversity. Islam makes up the highest share among minority faiths in the country.

The data presented in this data project were collected in the context of two H2020 research projects: ‘Enhanced migration measures from a multidimensional perspective’(HumMingBird) and ‘Crises as opportunities: Towards a level telling field on migration and a new narrative of successful integration’(OPPORTUNITIES). The current survey was fielded to investigate the dynamic interplay between media representations of different migrant groups and the governmental and societal (re)actions to immigration. With these data, we provide more insight into these societal reactions by investigating attitudes rooted in values and worldviews. Through an online survey, we collected quantitative data on attitudes towards: Immigrants, Refugees, Muslims, Hispanics, Venezuelans News Media Consumption Trust in News Media and Societal Institutions Frequency and Valence of Intergroup Contact Realistic and Symbolic Intergroup Threat Right-wing Authoritarianism Social Dominance Orientation Political Efficacy Personality Characteristics Perceived COVID-threat, and Socio-demographic Characteristics For the adult population aged 25 to 65 in seven European countries: Austria Belgium Germany Hungary Italy Spain Sweden And for ages ranged from 18 to 65 for: United States of America Colombia The survey in the United States and Colombia was identical to the one in the European countries, although a few extra questions regarding COVID-19 and some region-specific migrant groups (e.g. Venezuelans) were added. We collected the data in cooperation with Bilendi, a Belgian polling agency, and selected the methodology for its cost-effectiveness in cross-country research. Respondents received an e-mail asking them to participate in a survey without specifying the subject matter, which was essential to avoid priming. Three weeks of fieldwork in May and June of 2021 resulted in a dataset of 13,645 respondents (a little over 1500 per country). Sample weights are included in the dataset and can be applied to ensure that the sample is representative for gender and age in each country. The cooperation rate ranged between 12% and 31%, in line with similar online data collections.

Research on anti-Muslim racism in Ireland has developed steadily over the past decade ([Brooks, M. C., M. D. Ezzani, Y. Sai, and F. Sanjakdar. 2023. “Racialization of Muslim students in Australia, Ireland, and the United States: cross-cultural perspectives.” Race Ethnicity and Education 26 (2): 164–183. https://doi.org/10.1080/ 13613324.2021.1997977]; [Carr, J. 2016b. Experiences of Islamophobia: Living with racism in the neoliberal era. London: Routledge]). Despite this, gaps remain in our understanding of how anti-Muslim racism manifests in Ireland, including in the form of microaggressions. This paper commences with a discussion of the construction of Muslims as racialised Other, before unpacking the concept of microaggressions and moving to elaborate on their function in racialised social systems. We argue that anti-Muslim microaggressive acts are instantiations of power dynamics in the context of systemic racism, demarcating who belongs, and reminding the Other, in this case Muslims in Ireland, of their outsider place. Following a discussion of racism as a systemic phenomenon, this paper draws from data derived from original fieldwork with almost two hundred Muslim participants from across four Irish cities. Our findings provide new insights on microaggressions set to anti-Muslim racism and their ‘everyday’ function in Ireland as a racialised social system.

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...

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...

This study, designed and carried out by the Association of Statisticians of American Religious Bodies (ASARB), compiled data on the number of congregations and adherents for 236 religious groups in each county of the United States. Participants included 217 Christian denominations, associations, or communions (including Latter-day Saints, Messianic Jews, and Unitarian/Universalist groups); counts of Jain, Shinto, Sikh, Tao and National Spiritualist Association congregations, and counts of congregations and adherents from Bahá'ís, three Buddhist groupings, four Hindu groupings, four Jewish groupings, Muslims and Zoroastrians. The 236 groups reported a total of 344,894 congregations with 150,686,156 adherents, comprising 48.8 percent of the total U.S. population of 308,745,538 in 2010.

Visit the "/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.

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.

Islam and Christianity form the two dominant religions in Nigeria. The basis of traditional religions was systematically exterminated in the religio-cultural life of the Nigerian people after their contact with colonialism. Approximately 90 percent of the Nigerian people have since preferred to be identified with either Islam or Christianity.Nigeria’s contact with Islam predated that of Christianity and European colonialism; its spread was facilitated into Sub-Saharan Africa through trade and commerce. The northern part of Nigeria is symbolic to the history of Islam, as it penetrated the area through the Kanem-Borno Empire in the 11th century before spreading to the other predominately Hausa states. Islam was then introduced into the traditional societies of the Yoruba-speaking people of south-west Nigeria through their established commercial relationship with people of the North, particularly the Nupe and Fulani.Christianity reached Nigeria in the 15th century with the visitation of the Roman and Catholic missionaries to the coastal areas of the Niger-Delta region, although there were few recorded converts and churches built during this period. Christianity soon recorded a boost in the southern region given its opposition to the slave trade and its promotion of Western education. In contrast to the smooth process Christian evangelization underwent in the South, its process in the North was difficult because Islam had already become well-established.Given the philosophy of Islam as a complete way of life for a Muslim, Islam has always been closely attached to politics in Nigeria. The emergence of particular Islamic groups was significantly influenced by international events, particularly the 1979 Iranian revolution and the corresponding disenchantment from the West. These developments shaped Nigerian national politics of the period as Muslims radically redefined their political interests in line with religion and began to clamor for the incorporation of the Sharia legal system into the country’s judicial system. Nigeria then tried to harness opportunities accruable from other Muslim countries by becoming a registered member with the Organization of Islamic Conference (OIC) in 1985. This inflamed Christians and nurtured the fear of domination by their Muslim counterparts and the possibility of a gradual extinction of their religio-political strength in the national political structure. The distinct religious separation has also instigated violence in present-day Nigeria, including the Sharia riot in Kaduna in 2000, ongoing ethno-religious violence in Jos since 2001, and the 2011 post-election violence that erupted in some northern states. Nigerians’ continued loyalty to religion compared to that of the country continues to sustain major political debate, conflict, and violent outbreaks between populations of the two faiths.

ISO3 - International Organization for Standardization 3-digit country code

AREA_AFF - Geographic area affected by disease

DT_START - Date health event started

DT_END - Date health event ended

TYPE - Type of disease group

DISEASE - Name of disease

NUM_DTH - Number of people reported dead from disease

NUM_AFF - Number of people affected from disease

SOURCE_DT - Source creation date

SOURCE - Primary source

Collection

This HGIS was created using information collected from several websites. EM-DAT, the World Health Organization, and news reports provided information about the outbreaks.

The data included herein have not been derived from a registered survey and should be considered approximate unless otherwise defined. While rigorous steps have been taken to ensure the quality of each dataset, DigitalGlobe Analytics is not responsible for the accuracy and completeness of data compiled from outside sources.

Sources (HGIS)

Egunganga, Vincent, Ami Sadiq, and Hir Joseph. All AfricaHIR JOSEPH, "Nigeria: Lassa Fever Returns Vicio." Last modified March 09, 2013. Accessed April 16, 2013. http://allafrica.com/.

EM DAT, "Country Database; Nigeria." Last modified March 2013. Accessed April 16, 2013. http://www.emdat.be/.

World Health Organization, "Global Health Observatory; Nigeria." Last modified 2012. Accessed April 16, 2013. http://www.who.int/en/.

Sources (Metadata)

Encyclopedia of the Nations, "Nigeria Country Specific Information." Last modified 2013. Accessed March 28, 2013. http://www.nationsencyclopedia.com.

Kates, Jennifer, and Alyssa Wilson Leggoe. The Henry J. Kaiser Family Foundation, "HIV/AIDS; The HIV/AIDS Epidemic in Nigeria." Last modified October 2005. Accessed April 16, 2013. http://www.kff.org/.

United States Embassy in Nigeria, "Nigeria Malaria Fact Sheet." Last modified December 2011. Accessed April 16, 2013. http://nigeria.usembassy.gov.

World Health Organization, "Global Task Force on Cholera Control." Last modified January 18, 2012. Accessed April 16, 2013. http://www.who.int/.

World Health Organization, "Meningococcal disease: situation in the African Meningitis Belt." Last modified 2012. Accessed March 14, 2013. http://www.who.int/csr/don/2012_05_24/en/index.html.

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.

This dataset contains the Arab-West Report special reports that were published in 2001. It should be noted that at the time the articles were published, Arab-West Report did not exist. Religious News Service from the Arab World, the organization which would ultimately become Arab-West Report, originally published the following documents.

The dataset contains primarily the writings of Cornelis Hulsman, Drs., reporting on the affairs of Coptic Christians in Egypt, and subjects related to the Copts in the US and the west in general. A number of articles serve as a media critique of Coptic organizations’ (namely, the US Coptic Association) press releases issued abroad which present biased information on certain incidents that took place in Egypt.In addition to the reports and journalistic work of Hulsman, the dataset also contains commentary from RSNAW on published material from other sources (reviews/critique of articles).

Some of the themes that characterized this dataset includes:

- An article about H.H. Pope Shenouda and Father Matta el-Meskeen, two major reformers in the contemporary Coptic Orthodox Church in addition to the Ubur-city church incident. The dataset also includes interviews conducted by RNSAW with the governor and the Bishop of the church.

- Articles refuting claims by a number of Coptic organizations abroad through collecting testimonials from local Bishop and Officials. These reports denied false and inaccurate claims and criticized the press releases that lead to confusion, negatively impacting the Copts in Egypt.

- An interview conducted by RNSAW with Bishop Marcos and highlighted his remarks on the war against terrorism led by the United States following September 11 events and the war on Afghanistan which broke out subsequently.

- A report written by Dr. Naṣr Ḥāmid Abū Zayd shed light on the media debate on Islam in the West, and his criticism of the widespread views in the western media that Islam should be held responsible for terrorist attacks.

- The RNSAW database also included highlights of an interview with Cornelis Hulsman, Drs., by the by Egyptian TV where he concluded from the questions directed at him that there is a deep mistrust of western reporting about the Arab and Islamic world.

- Other editorials by Hulsman criticized the adoption of a resolution by the Anglican General Synod of Australia addressing the persecution of Christians in Egypt, without consulting the Anglican Bishop in Cairo or Anglican experts in England who are well acquainted with the church in Egypt.

- The reports also highlighted the issue of conversions from Christianity to Islam in Egypt. The reports refuted claims by Coptic activists in the US that two Christian were abducted by the Egyptian Government from their own mother, who then handed them over to strangers, under the name of Islam. One of the articles highlighted a film script entitled: “Hurghada...the Magic of Love" which deals with the issue of mixed marriages between Muslim men and Christian women which is a sensitive and painful matter for Christians.

- Coverage of Coptic feasts in Egypt, such as Palm Sunday and the Coptic Christmas celebration which was broadcast on the National Egyptian TV and showed senior officials attending the ceremony in the Cathedral.

- Additionally, some of the reports included an update on the trial of the renowned human rights activist Dr. Saad Eddin Ibrahim. In line with the aforementioned, this dataset contained an article penned by Saad Eddin Ibrahim explaining his motive behind declining to attend a meeting with members of the US Commission on International Religious Freedom as advised by his defense lawyer. Ibrahim was being tried at the time before the Higher State Security Court on charges made against his lectures and writings on religious freedom and minority rights, including those of Egyptian Copts.

The authors of this material include Cornelis Hulsman, Drs., Dr. Graham Leitch, Dr. Rudolph Yanni, John H. Watson, Dr. J. J. G. Jensen, Katherin Spencer, Michael Munīr, Monk Father Yuhanna al-Maqari, Monk Basilius al-Maqari, Mamdūh Nakhlah, Fr. Dr. Christiaan van Nispen, Saad al-Din Ibrahim, Munir Hanna Anis Armanius, Bishop Ghubriyal, Dale Gavlak, Mike Newton, Dr. Naṣr Ḥāmid Abū Zayd, CAIR-NET, Tareq Mitri (Prof. Dr.), Wolfram Reiss (Rev., Dr.) among others.

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.

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.

This poll, fielded September 10-14, 2010, is part of a continuing series of monthly surveys that solicit public opinion on the presidency and on a range of other political and social issues. Respondents were asked whether they approved of the way Barack Obama was handling his job as president, the economy, and the situation with Afghanistan. Respondents were also asked what they thought was the most important problem facing the country, whether they thought things in the country were going in the right direction, whether they approved of the way Congress as a whole and individual Democrats and Republicans in Congress were handling their jobs, whether they thought the economy was getting better and their rating of the economy. Opinions were sought on the Republican and Democratic Party, whether the Congressional representative from their district and members of Congress deserved to be re-elected, and whether they thought Republicans in Congress or Barack Obama had a clear plan for solving the nation's problems. Respondents were asked multiple questions about Barack Obama including whether he has made progress in fixing the economy, whether he has expanded the role of government too much in trying to solve the nation's economic problems, whether the Obama Administration had increased taxes for most Americans, and whether respondents thought he had a clear plan for creating jobs. Information was collected on whether respondents thought the country needed a third political party, whether they would rather have a smaller or bigger government, whether the Republicans or the Democrats had better ideas about solving the nation's problems, whether respondents approved of the health care law that was enacted the previous March, whether Congress should repeal this health care law, and who they thought was doing more, Barack Obama or the Republicans in Congress, to improved the economy. Respondents were asked whether they thought Arab Americans, Muslims, and immigrants from the Middle East were being singled out unfairly by people in the United States, whether respondents themselves had negative feelings towards Muslims because of the attack on the World Trade Center, and whether they knew anyone that was Muslim. Additional questions focused on Sarah Palin, the war in Iraq, personal finances, the war in Afghanistan, and the Tea Party movement. Demographic information includes sex, age, race, education level, household income, employment status, military service, religious preference, reported social class, type of residential area (e.g., urban or rural), political party affiliation, political philosophy, voter registration status, and whether respondents thought of themselves as born-again Christians.

There is an emerging Muslim and diabetic population in the United States and other Western countries and majority of pregnant women and patients with diabetes mellitus choose to fast during Ramadan. Fasting during Ramadan in pregnant women with diabetes may represent a ‘perfect storm’ of metabolic disturbances including hyperglycemia, hypoglycemia and ketosis. Recent continuous and flash glucose monitoring data suggests increased glycemic variability (fasting hypo- and post-Iftar hyperglycemia) in non-pregnant patients with diabetes during Ramadan. Only five small-scale studies, predominantly focused on women with gestational diabetes mellitus in Muslim-majority nations have explored maternal glycemic outcomes during Ramadan which is associated with lower mean blood glucose levels and higher frequency of fasting hypoglycemia. Data is limited however on important clinical outcomes such as symptomatic and serious hypoglycemia requiring hospitalization. Results have been conflicting regarding maternal Ramadan fasting and association with fetal outcomes in women without diabetes. Only one recently published study reported on perinatal outcomes in pregnant women with gestational diabetes which found no effect of Ramadan exposure on mean birthweight or macrosomia frequency but lower neonatal hypoglycemia prevalence, however a significant limitation was lack of documentation of maternal fasting status. At this stage, due to paucity of data, the current medical recommendation is against Ramadan fasting for pregnant Muslim women with diabetes. Large-scale population-based studies are warranted regarding maternal and fetal outcomes in pregnant fasting women with diabetes and such studies should characterize maternal fasting status and have meaningful and consistent clinical outcomes. High-quality data derived from these studies can assist clinicians in providing more evidence-based advice to safely navigate both mother and fetus through a potentially challenging pregnancy.

The second National Family Health Survey (NFHS-2), conducted in 1998-99, provides information on fertility, mortality, family planning, and important aspects of nutrition, health, and health care. The International Institute for Population Sciences (IIPS) coordinated the survey, which collected information from a nationally representative sample of more than 90,000 ever-married women age 15-49. The NFHS-2 sample covers 99 percent of India's population living in all 26 states. This report is based on the survey data for 25 of the 26 states, however, since data collection in Tripura was delayed due to local problems in the state. IIPS also coordinated the first National Family Health Survey (NFHS-1) in 1992-93. Most of the types of information collected in NFHS-2 were also collected in the earlier survey, making it possible to identify trends over the intervening period of six and one-half years. In addition, the NFHS-2 questionnaire covered a number of new or expanded topics with important policy implications, such as reproductive health, women's autonomy, domestic violence, women's nutrition, anaemia, and salt iodization. The NFHS-2 survey was carried out in two phases. Ten states were surveyed in the first phase which began in November 1998 and the remaining states (except Tripura) were surveyed in the second phase which began in March 1999. The field staff collected information from 91,196 households in these 25 states and interviewed 89,199 eligible women in these households. In addition, the survey collected information on 32,393 children born in the three years preceding the survey. One health investigator on each survey team measured the height and weight of eligible women and children and took blood samples to assess the prevalence of anaemia. SUMMARY OF FINDINGS POPULATION CHARACTERISTICS Three-quarters (73 percent) of the population lives in rural areas. The age distribution is typical of populations that have recently experienced a fertility decline, with relatively low proportions in the younger and older age groups. Thirty-six percent of the population is below age 15, and 5 percent is age 65 and above. The sex ratio is 957 females for every 1,000 males in rural areas but only 928 females for every 1,000 males in urban areas, suggesting that more men than women have migrated to urban areas. The survey provides a variety of demographic and socioeconomic background information. In the country as a whole, 82 percent of household heads are Hindu, 12 percent are Muslim, 3 percent are Christian, and 2 percent are Sikh. Muslims live disproportionately in urban areas, where they comprise 15 percent of household heads. Nineteen percent of household heads belong to scheduled castes, 9 percent belong to scheduled tribes, and 32 percent belong to other backward classes (OBCs). Two-fifths of household heads do not belong to any of these groups. Questions about housing conditions and the standard of living of households indicate some improvements since the time of NFHS-1. Sixty percent of households in India now have electricity and 39 percent have piped drinking water compared with 51 percent and 33 percent, respectively, at the time of NFHS-1. Sixty-four percent of households have no toilet facility compared with 70 percent at the time of NFHS-1. About three-fourths (75 percent) of males and half (51 percent) of females age six and above are literate, an increase of 6-8 percentage points from literacy rates at the time of NFHS-1. The percentage of illiterate males varies from 6-7 percent in Mizoram and Kerala to 37 percent in Bihar and the percentage of illiterate females varies from 11 percent in Mizoram and 15 percent in Kerala to 65 percent in Bihar. Seventy-nine percent of children age 6-14 are attending school, up from 68 percent in NFHS-1. The proportion of children attending school has increased for all ages, particularly for girls, but girls continue to lag behind boys in school attendance. Moreover, the disparity in school attendance by sex grows with increasing age of children. At age 6-10, 85 percent of boys attend school compared with 78 percent of girls. By age 15-17, 58 percent of boys attend school compared with 40 percent of girls. The percentage of girls 6-17 attending school varies from 51 percent in Bihar and 56 percent in Rajasthan to over 90 percent in Himachal Pradesh and Kerala. Women in India tend to marry at an early age. Thirty-four percent of women age 15-19 are already married including 4 percent who are married but gauna has yet to be performed. These proportions are even higher in the rural areas. Older women are more likely than younger women to have married at an early age: 39 percent of women currently age 45-49 married before age 15 compared with 14 percent of women currently age 15-19. Although this indicates that the proportion of women who marry young is declining rapidly, half the women even in the age group 20-24 have married before reaching the legal minimum age of 18 years. On average, women are five years younger than the men they marry. The median age at marriage varies from about 15 years in Madhya Pradesh, Bihar, Uttar Pradesh, Rajasthan, and Andhra Pradesh to 23 years in Goa. As part of an increasing emphasis on gender issues, NFHS-2 asked women about their participation in household decisionmaking. In India, 91 percent of women are involved in decision-making on at least one of four selected topics. A much lower proportion (52 percent), however, are involved in making decisions about their own health care. There are large variations among states in India with regard to women's involvement in household decisionmaking. More than three out of four women are involved in decisions about their own health care in Himachal Pradesh, Meghalaya, and Punjab compared with about two out of five or less in Madhya Pradesh, Orissa, and Rajasthan. Thirty-nine percent of women do work other than housework, and more than two-thirds of these women work for cash. Only 41 percent of women who earn cash can decide independently how to spend the money that they earn. Forty-three percent of working women report that their earnings constitute at least half of total family earnings, including 18 percent who report that the family is entirely dependent on their earnings. Women's work-participation rates vary from 9 percent in Punjab and 13 percent in Haryana to 60-70 percent in Manipur, Nagaland, and Arunachal Pradesh. FERTILITY AND FAMILY PLANNING Fertility continues to decline in India. At current fertility levels, women will have an average of 2.9 children each throughout their childbearing years. The total fertility rate (TFR) is down from 3.4 children per woman at the time of NFHS-1, but is still well above the replacement level of just over two children per woman. There are large variations in fertility among the states in India. Goa and Kerala have attained below replacement level fertility and Karnataka, Himachal Pradesh, Tamil Nadu, and Punjab are at or close to replacement level fertility. By contrast, fertility is 3.3 or more children per woman in Meghalaya, Uttar Pradesh, Rajasthan, Nagaland, Bihar, and Madhya Pradesh. More than one-third to less than half of all births in these latter states are fourth or higher-order births compared with 7-9 percent of births in Kerala, Goa, and Tamil Nadu. Efforts to encourage the trend towards lower fertility might usefully focus on groups within the population that have higher fertility than average. In India, rural women and women from scheduled tribes and scheduled castes have somewhat higher fertility than other women, but fertility is particularly high for illiterate women, poor women, and Muslim women. Another striking feature is the high level of childbearing among young women. More than half of women age 20-49 had their first birth before reaching age 20, and women age 15-19 account for almost one-fifth of total fertility. Studies in India and elsewhere have shown that health and mortality risks increase when women give birth at such young ages?both for the women themselves and for their children. Family planning programmes focusing on women in this age group could make a significant impact on maternal and child health and help to reduce fertility. INFANT AND CHILD MORTALITY NFHS-2 provides estimates of infant and child mortality and examines factors associated with the survival of young children. During the five years preceding the survey, the infant mortality rate was 68 deaths at age 0-11 months per 1,000 live births, substantially lower than 79 per 1,000 in the five years preceding the NFHS-1 survey. The child mortality rate, 29 deaths at age 1-4 years per 1,000 children reaching age one, also declined from the corresponding rate of 33 per 1,000 in NFHS-1. Ninety-five children out of 1,000 born do not live to age five years. Expressed differently, 1 in 15 children die in the first year of life, and 1 in 11 die before reaching age five. Child-survival programmes might usefully focus on specific groups of children with particularly high infant and child mortality rates, such as children who live in rural areas, children whose mothers are illiterate, children belonging to scheduled castes or scheduled tribes, and children from poor households. Infant mortality rates are more than two and one-half times as high for women who did not receive any of the recommended types of maternity related medical care than for mothers who did receive all recommended types of care. HEALTH, HEALTH CARE, AND NUTRITION Promotion of maternal and child health has been one of the most important components of the Family Welfare Programme of the Government of India. One goal is for each pregnant woman to receive at least three antenatal check-ups plus two tetanus toxoid injections and a full course of iron and folic acid supplementation. In India, mothers of 65 percent of the children born in the three years preceding NFHS-2 received at least one antenatal