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.

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 #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.

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.

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.

IndQNER

IndQNER is a Named Entity Recognition (NER) benchmark dataset that was created by manually annotating 8 chapters in the Indonesian translation of the Quran. The annotation was performed using a web-based text annotation tool, Tagtog, and the BIO (Beginning-Inside-Outside) tagging format. The dataset contains:

3117 sentences

62027 tokens

2475 named entities

18 named entity categories

Named Entity Classes

The named entity classes were initially defined by analyzing the existing Quran concepts ontology. The initial classes were updated based on the information acquired during the annotation process. Finally, there are 20 classes, as follows:

Allah

Allah's Throne

Artifact

Astronomical body

Event

False deity

Holy book

Language

Angel

Person

Messenger

Prophet

Sentient

Afterlife location

Geographical location

Color

Religion

Food

Fruit

The book of Allah

Annotation Stage

There were eight annotators who contributed to the annotation process. They were informatics engineering students at the State Islamic University Syarif Hidayatullah Jakarta.

Anggita Maharani Gumay Putri

Muhammad Destamal Junas

Naufaldi Hafidhigbal

Nur Kholis Azzam Ubaidillah

Puspitasari

Septiany Nur Anggita

Wilda Nurjannah

William Santoso

Verification Stage

We found many named entity and class candidates during the annotation stage. To verify the candidates, we consulted Quran and Tafseer (content) experts who are lecturers at Quran and Tafseer Department at the State Islamic University Syarif Hidayatullah Jakarta.

Dr. Eva Nugraha, M.Ag.

Dr. Jauhar Azizy, MA

Dr. Lilik Ummi Kultsum, MA

Evaluation

We evaluated the annotation quality of IndQNER by performing experiments in two settings: supervised learning (BiLSTM+CRF) and transfer learning (IndoBERT fine-tuning).

Supervised Learning Setting

The implementation of BiLSTM and CRF utilized IndoBERT to provide word embeddings. All experiments used a batch size of 16. These are the results:

Maximum sequence length Number of e-poch Precision Recall F1 score

256 10 0.94 0.92 0.93

256 20 0.99 0.97 0.98

256 40 0.96 0.96 0.96

256 100 0.97 0.96 0.96

512 10 0.92 0.92 0.92

512 20 0.96 0.95 0.96

512 40 0.97 0.95 0.96

512 100 0.97 0.95 0.96

Transfer Learning Setting

We performed several experiments with different parameters in IndoBERT fine-tuning. All experiments used a learning rate of 2e-5 and a batch size of 16. These are the results:

Maximum sequence length Number of e-poch Precision Recall F1 score

256 10 0.67 0.65 0.65

256 20 0.60 0.59 0.59

256 40 0.75 0.72 0.71

256 100 0.73 0.68 0.68

512 10 0.72 0.62 0.64

512 20 0.62 0.57 0.58

512 40 0.72 0.66 0.67

512 100 0.68 0.68 0.67

This dataset is also part of the NusaCrowd project which aims to collect Natural Language Processing (NLP) datasets for Indonesian and its local languages.

How to Cite

@InProceedings{10.1007/978-3-031-35320-8_12,author="Gusmita, Ria Hariand Firmansyah, Asep Fajarand Moussallem, Diegoand Ngonga Ngomo, Axel-Cyrille",editor="M{\'e}tais, Elisabethand Meziane, Faridand Sugumaran, Vijayanand Manning, Warrenand Reiff-Marganiec, Stephan",title="IndQNER: Named Entity Recognition Benchmark Dataset from the Indonesian Translation of the Quran",booktitle="Natural Language Processing and Information Systems",year="2023",publisher="Springer Nature Switzerland",address="Cham",pages="170--185",abstract="Indonesian is classified as underrepresented in the Natural Language Processing (NLP) field, despite being the tenth most spoken language in the world with 198 million speakers. The paucity of datasets is recognized as the main reason for the slow advancements in NLP research for underrepresented languages. Significant attempts were made in 2020 to address this drawback for Indonesian. The Indonesian Natural Language Understanding (IndoNLU) benchmark was introduced alongside IndoBERT pre-trained language model. The second benchmark, Indonesian Language Evaluation Montage (IndoLEM), was presented in the same year. These benchmarks support several tasks, including Named Entity Recognition (NER). However, all NER datasets are in the public domain and do not contain domain-specific datasets. To alleviate this drawback, we introduce IndQNER, a manually annotated NER benchmark dataset in the religious domain that adheres to a meticulously designed annotation guideline. Since Indonesia has the world's largest Muslim population, we build the dataset from the Indonesian translation of the Quran. The dataset includes 2475 named entities representing 18 different classes. To assess the annotation quality of IndQNER, we perform experiments with BiLSTM and CRF-based NER, as well as IndoBERT fine-tuning. The results reveal that the first model outperforms the second model achieving 0.98 F1 points. This outcome indicates that IndQNER may be an acceptable evaluation metric for Indonesian NER tasks in the aforementioned domain, widening the research's domain range.",isbn="978-3-031-35320-8"}

Contact

If you have any questions or feedback, feel free to contact us at ria.hari.gusmita@uni-paderborn.de or ria.gusmita@uinjkt.ac.id

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 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...

All reports are written in English, though some reports feature Arabic text or cite Arabic sources.

Iran, Islamic Republic of - Life Expectancy at Birth, Total for the Islamic Republic of Iran was 77.65400 Number of Years in January of 2023, according to the United States Federal Reserve. Historically, Iran, Islamic Republic of - Life Expectancy at Birth, Total for the Islamic Republic of Iran reached a record high of 77.65400 in January of 2023 and a record low of 44.94700 in January of 1960. Trading Economics provides the current actual value, an historical data chart and related indicators for Iran, Islamic Republic of - Life Expectancy at Birth, Total for the Islamic Republic of Iran - last updated from the United States Federal Reserve on May of 2025.

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.

Interstate relations are highly interdependent: a change in relations between a pair of states can impact the relationship each of those states has with third parties, as well as relations among those third party states. This is particularly salient in cases where emerging security threats have the potential to destabilize existing patterns of interstate behavior. While the interdependent nature of states’ strategic responses to varied security challenges is often discussed and theorized in the international relations (IR) literature, it is less frequently modeled empirically. We present an approach for analyzing state relations that takes into account higher- order dependencies in the position of states within a network. We apply the approach to a unique context: diplomatic relations between Mid- dle East and North African (MENA) states during a period in which the Islamic State of Iraq and the Levant (ISIL) becomes a significant destabilizing force in the region. We find that the emergence of ISIL dramatically reshaped the region’s politics, improving relations among the region’s major powers while worsening relations for the states facing territorial threats from the group.

This dataset provides detailed information on road surfaces from OpenStreetMap (OSM) data, distinguishing between paved and unpaved surfaces across the region. This information is based on road surface prediction derived from hybrid deep learning approach. For more information on Methods, refer to the paper

Roughly 0.8963 million km of roads are mapped in OSM in this region. Based on AI-mapped estimates the share of paved and unpaved roads is approximately 0.1451 and 0.0683 (in million kms), corressponding to 16.1911% and 7.6254% respectively of the total road length in the dataset region. 0.6828 million km or 76.1835% of road surface information is missing in OSM. In order to fill this gap, Mapillary derived road surface dataset provides an additional 0.0015 million km of information (corressponding to 0.2179% of total missing information on road surface)

It is intended for use in transportation planning, infrastructure analysis, climate emissions and geographic information system (GIS) applications.

This dataset provides comprehensive information on road and urban area features, including location, surface quality, and classification metadata. This dataset includes attributes from OpenStreetMap (OSM) data, AI predictions for road surface, and urban classifications.

AI features:

• pred_class: Model-predicted class for the road surface, with values "paved" or "unpaved."

• pred_label: Binary label associated with pred_class (0 = paved, 1 = unpaved).

• osm_surface_class: Classification of the surface type from OSM, categorized as "paved" or "unpaved."

• combined_surface_osm_priority: Surface classification combining pred_label and surface(OSM) while prioritizing the OSM surface tag, classified as "paved" or "unpaved."

• combined_surface_DL_priority: Surface classification combining pred_label and surface(OSM) while prioritizing DL prediction pred_label, classified as "paved" or "unpaved."

• n_of_predictions_used: Number of predictions used for the feature length estimation.

• predicted_length: Predicted length based on the DL model’s estimations, in meters.

• DL_mean_timestamp: Mean timestamp of the predictions used, for comparison.

OSM features may have these attributes(Learn what tags mean here):

• name: Name of the feature, if available in OSM.

• name:en: Name of the feature in English, if available in OSM.

• name:* (in local language): Name of the feature in the local official language, where available.

• highway: Road classification based on OSM tags (e.g., residential, motorway, footway).

• surface: Description of the surface material of the road (e.g., asphalt, gravel, dirt).

• smoothness: Assessment of surface smoothness (e.g., excellent, good, intermediate, bad).

• width: Width of the road, where available.

• lanes: Number of lanes on the road.

• oneway: Indicates if the road is one-way (yes or no).

• bridge: Specifies if the feature is a bridge (yes or no).

• layer: Indicates the layer of the feature in cases where multiple features are stacked (e.g., bridges, tunnels).

• source: Source of the data, indicating the origin or authority of specific attributes.

Urban classification features may have these attributes:

• continent: The continent where the data point is located (e.g., Europe, Asia).

• country_iso_a2: The ISO Alpha-2 code representing the country (e.g., "US" for the United States).

• urban: Binary indicator for urban areas based on the GHSU Urban Layer 2019. (0 = rural, 1 = urban)

• urban_area: Name of the urban area or city where the data point is located.

• osm_id: Unique identifier assigned by OpenStreetMap (OSM) to each feature.

• osm_type: Type of OSM element (e.g., node, way, relation).

The data originates from OpenStreetMap (OSM) and is augmented with model predictions using images downloaded from Mapillary in combination with the GHSU Global Human Settlement Urban Layer 2019 and AFRICAPOLIS2020 urban layer.

This dataset is one of many HeiGIT exports on HDX. See the HeiGIT website for more information.

We are looking forward to hearing about your use-case! Feel free to reach out to us and tell us about your research at communications@heigit.org – we would be happy to amplify your work.

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.

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.

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.

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Proportion of students that believe life on Earth shares a common ancestor disaggregated by religious affiliation.

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.