In 2020, around 28.8 percent of the global population were identified as Christian. Around 25.6 percent of the global population identify as Muslims, followed by 14.9 percent of global populations as Hindu. The number of Muslims increased by 347 million, when compared to 2010 data, more than all other religions combined.

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

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

The Global Religion Dataset: This dataset uses a religion-by-five-year unit. It aggregates the number of adherents of a given religion and religious group globally by five-year periods.

This dataset describes the world’s religious makeup in 2020 and 2010. We focus on seven categories: Christians, Muslims, Hindus, Buddhists, Jews, people who belong to other religions, and those who are religiously unaffiliated. This analysis is based on more than 2,700 sources of data, including national censuses, large-scale demographic surveys, general population surveys and population registers. For more information about this data, see the associated Pew Research Center report "How the Global Religious Landscape Changed From 2010 to 2020."

Pew Research Center conducted face-to-face surveys among 29,999 adults (ages 18 and older) across 26 Indian states and three union territories in 17 languages. The sample includes interviews with 22,975 Hindus, 3,336 Muslims, 1,782 Sikhs, 1,011 Christians, 719 Buddhists and 109 Jains. An additional 67 respondents belong to other religions or are religiously unaffiliated. Six groups were targeted for oversampling as part of the survey design: Muslims, Christians, Sikhs, Buddhists, Jains and those living in the Northeast region. Interviews were conducted under the direction of RTI International from November 17, 2019, to March 23, 2020. Data collection used computer-assisted personal interviews (CAPI) after random selection of households.

This project was produced by Pew Research Center as part of the Pew-Templeton Global Religious Futures project, which analyzes religious change and its impact on societies around the world. Funding for the Global Religious Futures project comes from The Pew Charitable Trusts and the John Templeton Foundation.

Two reports focused on the findings from this data: •Religion in India: Tolerance and Segregation: https://www.pewresearch.org/religion/2021/06/29/religion-in-india-tolerance-and-segregation/ •How Indians View Gender Roles in Families and Society: https://www.pewresearch.org/religion/2022/03/02/how-indians-view-gender-roles-in-families-and-society/

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

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

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

This 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

This dataset contains the Arab-West Report special reports that were published in 2000. 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, published the following documents. The dataset contains primarily the writings of Cornelis Hulsman (Drs.) reporting on incidents of Muslim-Christian violence or tensions in Egypt. In addition to the reports and journalistic work of Hulsman, the dataset also contains commentary from RSNAW on press conferences and published material from other sources (reviews/critique of articles, books, etc). Of special note, this dataset contains a series of documents on the Saad Eddin Ebrahim controversy, a series of articles on Palestinian Christianity, and recommendations/praise for the work of RNSAW. Authors featured in this dataset include: Cornelis Hulsman, Drs., Rev. Dr. Christiaan van Nispen, Egyptian Organization for Human Rights, Hilmi Girgis, John H. Watson, Dr., Hugh Goddard, Dr., Husam Jawdat, Wael Farouk Ghaly, Munir Bishay John Francis, Naṣr Ḥāmid Abū Zayd, Dr., Raed Abusahlia, Nirmīn Fawzī, and ‘Abd al-Mu‘tī Bayyūmī. Institutional authors featured in this dataset include the Vatican, the RNSAW Editorial Board, News from Free_Saadeddin_Ibrahim, European Commission, News from Democracy Egypt, and Pax Christi International. All reports are written in English, though some reports feature Arabic text or cite Arabic sources. This Thematic Collection contains links to the datasets of the Stichting Arab-West Foundation (AWF), in The Netherlands in close cooperation with the Center for Intercultural Dialogue and Translation (CIDT). These datasets cover the period 1994-2016. The data consists of the reporting of Dutch sociologist Cornelis Hulsman, reporting supervised by him, full-transcript interviews, audio recordings and summaries of these audio recordings.The Arab-West Foundation was established in 2005 to support the work of Cornelis Hulsman and his wife Eng. Sawsan Gabra Ayoub Hulsman-Khalil in Egypt. Cornelis Hulsman left The Netherlands for Egypt in October 1994. Sawsan Hulsman followed suit in 1995. They focused primarily on the study of Muslim-Christian relations and the role of religion in society in Egypt and neighboring countries, while obtaining their income from journalism.The purpose of this work was to foster greater understanding between Muslims and Christians in Egypt and to show non-Egyptians that relations between the two faiths in Egypt cannot be described in reductive black and white terms, rather they are diverse and complicated. Working towards mutual understanding of different cultures and beliefs helps to reduce tensions and conflicts. Too often, parties present themselves as the victim of the other which results in biased reporting. Sometimes this is done deliberately to gain support. What is lacking in cases like this, is an in-depth understanding of the wider context in which narratives of victimization occur. Hulsman found several patterns that are key to understanding Muslim-Christian relations in Egypt such as- the impact of a culture of honor and shame and- aversion in traditional areas for visible changes in public (which includes church buildings and making one’s conversion to another religion public).The datasets also include material on the place of Islamists in society, as well as wider information about Egyptian society since this is the context in which religious numerical minorities in Egypt live (the term minority is widely rejected in Egypt since all Egyptians, regardless of religion, are one. But in terms of numbers Christians are a minority).It was Hulsman’s ambition to obtain a PhD but the challenges of making a living in Egypt prevented him from accomplishing this goal. Up until the year 2001, Cornelis only had an income from traditional media reporting. After 2004 he became largely dependent upon working with Kerk in Actie (Netherlands), Missio and Misereor (Germany).Hulsman was dedicated towards non-partisan Muslim-Christian understanding. This began starting with a large number of recorded interviews, followed by research into why so many Christian girls convert to Islam (1995-1996). This work in turn led to the creation of an electronic newsletter called Religious News Service from the Arab World (RNSAW) and a growing number of investigative reports. In 2003 the RNSAW was renamed Arab-West Report. In 2004 they attempted to establish an Egyptian NGO but since no answer was obtained from authorities, the procedure was taken to the Council of State who ruled in 2006 that the request for NGO status was valid. This in turn resulted in a formal registration of the NGO with the Ministry of Social Solidarity in 2007. Because the outcome of this process was insecure in 2005 the Hulsmans established the Center for Intercultural Dialogue and Translation (CIDT) . CIDT was established as a tawsiya basita (sole proprietorship) on the name of Sawsan Gabra Ayoub Khalil since it was extremely complicated to do this on the name of a non-Egyptian. In the same year friends of the Hulsman family established the Arab-West Foundation (AWF). CIDT tawsiya basita was closed in 2012. A new company was established under the same name but now as limited liability company and again it was not possible for Cornelis Hulsman to become a partner.As a consequence the Hulsmans have been working since 2005 with an Egyptian company and a Dutch support NGO. Since 2007 they have also been working with an Egyptian NGO. This was important, since Egyptian law prohibits companies from receiving donations and carrying out not-for-profit work. NGOs, on the other hand, need to request permissions from the Ministry of Social Solidarity for each donation they receive. Such permissions are hard to obtain.CIDT functions as a thinktank with funding from Kerk in Actie (Netherlands), Missio and Misereor (Germany) and at times projects with other organizations. CIDT produces the electronic newsletter Arab-West Report and has built the Arab West Report Database based on these data. Publication of this data is accomplished through the Arab-West Foundation since it turned out to be extremely hard to register Arab-West Report in Egypt. CAWU became the prime organization hosting student interns from Egypt and countries all over the world, which was possible since CAWU does not charge student interns for its services and neither pays them for any work carried out. Student interns have been contributing on a volunteer basis to the database of Arab-West Report, writing articles and papers and being engaged in social media under the supervision of Cornelis Hulsman. Other student interns contributed to summary translations of Arabic media, always supervised by a professional translator of CIDT.CAWU has been promoting intercultural dialogue through a variety of programs including meetings and forums with community members, religious leaders and politicians from Egypt and the West. CAWU's aim is to bridge the gap of misunderstanding between Arab and Western communities by exposing biased media reporting and informing the public and important persons on complicated issues.- Availability -AWF's datasets are available to researchers upon request. Please go to the dataset you wish to download and request permission via the button 'Request Permission' on the tab 'Datafiles'. AWF will respond to your request.

This dataset contains the Arab-West Report special reports that were published in 2007. This dataset mainly contains the writings of Cornelis Hulsman, Drs., among other authors on topics related to Muslim- Christian relations and interfaith dialogue. Additionally, this dataset features certain reports related to the Christian faith in Egypt, Monastic life and Coptic traditions.Some of the articles address the media coverage of Muslim-Christian incidents and sectarian tensions, and how biased media reporting can often exacerbate existing tensions between groups. These articles feature a number of interviews conducted by Arab West Report with prominent social figures and scholars.Additionally, reports from this dataset discuss conversion cases and interfaith meetings that were held at the time. This dataset also contains media critique from Arab West Report Editor-in-Chief Cornelis Hulsman, Drs.Some of the themes that characterize this dataset include:- Authors report on their trip to see the celebration of the Holy Family crossing the Nile River in a village in Upper Egypt. They reflect on their experiences and the need to improve dialogue between Muslims and Christians in Egypt.- An overview of a forum organized by the Center for Civilizational Studies and Dialogue between Cultures at Cairo University to introduce a book written by Father Christian van Nispen, sj, entitled, ‘Christians and Muslims: Brothers before God.’ van Nispen’s principle argument is that both Muslims and Christians worship one and the same God, but according to different understandings.- Another report highlighted the second conference on bias, entitled: ‘The International Conference for Dialogue between Civilizations and the Different Tracks of Knowledge.’ The 4-day conference, was sponsored by the Program for Civilizational Studies and Dialogue between Cultures at Cairo University, and the International Institute of Islamic Thought.- The Arab West Report annual report: The Center for Arab-West Understanding presents its annual report for 2006.Media critique:- “Minister Of Awqaf Dr. Hamdi Zakzouk Falsely Accused Of Calling For The Death Penalty For Apostates From Islam”: Arab-West Report responds to media claims that Dr. Hamdi Zakzouk called for the death penalty for apostates from Islam.-In another report, the authors stress that misguided media reporting often only serves to further tensions, particularly in cases of sectarian strife. Another article presents the transcript of a lecture for the Arab Thought Forum. It considers media distortions and mis-representation in the media that only serve to further antagonize Muslim-Christian relations and the perception of Islam / the Arab world in the West. Cornelis Hulsman, Drs., explains the role of the Center for Arab West Understanding, and the importance of constructive, unbiased, and fully researched journalism.-Hulsman stressed in one of his articles that media frequently manipulate headlines in an effort to present stories in the context they desire. Headlines are also frequently sensationalized in an effort to attract a larger number of readers, but if this also distorts a story this should be questioned. Cornelis Hulsman, Drs., stresses the danger of ignorant media reporting, and the damage that inaccurate fact-checking can cause. He provides a number of examples from various intellectuals, commenting on stories that have been sensationalized in the media, and the negative effects this reporting had on Arab-West relations and on furthering dialogue between the Islamic and Arab world and the West.Interviews:-“An interview With Father Basilius About Father Matta Al-Maskin”: Father Basilius discusses the history and theological philosophies of Father Mattá al-Maskīn. The interview is mainly focused on theology and the practices of clergymen.- An interview with Tarek Heggy at CIDT where Drs. Cornelis Hulsman and staff members discuss sensitive issues throughout the Arab world.- An interview by AWR/ CIDT interns with Dr. Hala Mustafa, where she comments on her role in the National Democratic Party’s Policies Committee, her opinions on reform in Egypt, critiques the role of Egyptian security, and outlines the necessary steps needed for reform to take effect.- “Saad Eddin Ibrahim Meets With CIDT Interns To Discuss How Islamists Have Changed”: Saad Eddin Ibrahim, is one of the most outspoken critics of the Egyptian government, who was imprisoned from 2000-2003 for his critique. Saad Eddin Ibrahim is a liberal secularist, but as a result of his strong democratic stance, he defends the rights of all groups in society, including Islamists, to participate in the politics of the country. CIDT-interns met with him for a talk about his life and his views.-A review of the Annual Anglican-Al Azhar Interfaith Meeting Dialogue held in All-Saints Cathedral which implicitly dealt with dialogue and means of furthering it.-A report on church response to poverty in Egypt and specifically how this issue is being addressed by the Coptic Orthodox Church in an attempt to alleviate the suffering of Egyptians.-The following presents an investigative report authored by Mads Akselbo Holm, an intern for Arab-West Report, on the issue of Muslims leaving their faith. This study provides an excellent background to the commotion caused by Muḥammad Ḥijāzī announcing his conversion to Christianity. In addition to that, another article discussed “The Freedom to Change One’s Religion Or Belief”; and another spoke of “Article 18 Of The Universal Declaration Of Human Rights”, indicating that although Egyptian civil law does not prohibit conversion from one religion to another, there are discrepancies in an individual’s ability to convert.-Debates about freedom of religion and conversion in Egypt focusing on legal cases of conversions, specifically changing one’s religious identity on identification cards.- A report by Hulsman discussed the state of past and present relations between Muslims and Christians in Egypt. The paper opens by giving information about Pope Shenouda III and the most important incidents that have taken place during his reign. The second half of the paper then looks at specific examples of Christian contributions to Christian-Muslim tensions in contemporary Egypt.- An article discusses the exaggerated interpretations of some Western Christians about the position of Christians in Egypt.Authors featured in this dataset are:Cornelis Hulsman, Drs., Ane Skov Birk, Salmā Ānwar, Drs. Sawsan Jabrah Ayyub Khalil, Katrin Koehler, Christian Fastenrath, Dr. Larry F. Levine, Wisām Muhammad al-Duwīnī, Maria Rezzonico, Mads Akselbo Holm, and Susan Richards-Benson

Islam and Christianity form the two dominant religions in Nigeria. Since colonialism, approximately 90 percent of the Nigerian people identify themselves as Islamic or Christian. The northern region of Nigeria is predominately Islamic, while the southern region is predominately Christian.

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 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 Catholic missionaries to the coastal areas of the Niger-Delta region. Christianity soon recorded a boost in the southern region given its opposition to the slave trade and its promotion of Western education.

The distinct religious divide has 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, particularly in the city of Maiduguri. 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

NAME-Name of religious institution

TYPE-Type of religious institution

CITY-City religious institution is located in

SPA_ACC-Spatial accuracy of site location 1- high, 2 – medium, 3 - low

SOURCE_DT-Source creation date

SOURCE-Primary source

SOURCE2_DT-Secondary source creation date

SOURCE2-Secondary source

Collection

This HGIS was created using information collected from the web sites GCatholic.org, Islamic Finder, Wikimapia, and BBBike.org, which uses OpenStreetMap, a crowd-source collaboration project that geo-locates sites throughout the world. After collection, all education institutions were geo-located.

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)

BBBike, "Nigeria." Last modified 2013. Accessed March 19, 2013. http://extract.bbbike.org.

GCatholic.org, "Catholic Churches in Federal Republic of Nigeria." Last modified 2013. Accessed April 4, 2013. http://www.gcatholic.org/.

Islamic Finder, "Nigeria." Last modified 2013. Accessed April 4, 2013. http://islamicfinder.org/.

Olanrewaju, Timothy. The Sun, "oko Haram attacks church in Maiduguri." Last modified 2013. Accessed April 9, 2013. http://sunnewsonline.com/.

Wikimapia, "Nigeria:Mosques/Churches." Last modified 2013. Accessed April 4, 2013. http://wikimapia.org/

World Watch Monitor, "Muslim Threat to Attack Church Raises Tensions." Last modified 2012. Accessed April 9, 2013. http://www.worldwatchmonitor.org/.

Sources (Metadata)

Danjibo, N.D. "Islamic Fundamentalism and Sectarian Violence: The "Maitatsine" and "Boko Haram" Crises in Northern Nigeria." manuscript., University of Ibadan, 2010. http://www.ifra-nigeria.org.

Olanrewaju, Timothy. The Sun, "oko Haram attacks church in Maiduguri." Last modified 2013. Accessed April 9, 2013. http://sunnewsonline.com/.

Onapajo, Hakeem. "Politics for God: Religion, Politics, and Conflict in Democratic Nigeria." Journal of Pan African Studies. 4. no. 9 (2012): 42-66. http://web.ebscohost.com (accessed March 26, 2013).

World Watch Monitor, "Muslim Threat to Attack Church Raises Tensions." Last modified 2012. Accessed April 9, 2013. http://www.worldwatchmonitor.org/.

Attitude towards faith and the Catholic Church. Faith practice. Questions about World Youth Day. Media communication. Topics: 1. Attitude towards faith and the Catholic Church: self-assessment of religiosity; belief in a life after death; influence of religion and faith on everyday actions; religious practice: frequency of praying, reading the Bible and meditating; greater interest of young people in religion or the Catholic Church. Questions of faith more than it appears (religious spiral of silence); frequency of attending church services; lasting positive influence of e.g. family, friends, etc. on the personal relationship with the church; attitude towards the Roman Catholic Church as an institution; contact with the parish; function in the parish; type of function; activity in youth work; area of youth work (sport, politics, church (association, grouping), other). 2. Questions about the World Youth Day: Earlier participation in a World Youth Day; frequency of participation; visit of the World Youth Day alone or accompanied (friends, youth group of the parish, others); members of the group already known beforehand; image of the Pope (e.g. head of the Catholic Church, infallible, representative of God on earth, role model, etc.).); importance of the Pope´s participation in World Youth Day; participation in World Youth Day even without the Pope´s participation; importance of international meetings at World Youth Day; importance of various elements of the program (catechesis, welcome celebration with the Pope, sacrament of reconciliation, youth festival, Way of the Cross, pilgrimage, vigil, closing service with the Pope); previous experiences at the World Youth Day (part of a living faith community of Catholic Christians, most important religious community experience, extra-ordinary life, community feeling); personal motivation for participation in the World Youth Day (for examplee.g. traveling together with friends, experiencing many young Christians, making new friends, etc.). 3. Media communication: sources of information about World Youth Day; credibility of reporting; communication with third parties about World Youth Day reports in the media; interlocutors; mobile phone ownership at World Youth Day; purpose of mobile phone use; general mobile phone ownership; frequency of mobile phone use for: Telephoning, sending SMS, chatting, photographing and filming videos; frequency of use of different media; source of information about the Global Village; frequency of visits to the Global Village; membership in the Catholic Rural Youth Movement; knowledge of the Catholic Rural Youth Movement; activity in environmental protection; institution named; motivation for visiting the Global Village; visited offers of the Global Village (Energiebauernhof, climate expedition, MIJARC tent, others). Participants from Energiebauernhof, climate expedition and MIJARC tent were additionally asked: Positive food for thought on the topics preservation of the environment (Energiebauernhof), climate change (Klimaexpedition) and international solidarity (MIJARC Tent) through the visit; evaluation of the visit as a special experience; participation in one of the actions; actions mentioned. Demography: sex; age; current occupation; job title; highest school-leaving certificate or current type of school attended; denomination; marital status; federal state. Einstellung zum Glauben und zur katholischen Kirche. Glaubenspraxis. Fragen zum Weltjugendtag. Medienkommunikation. Themen: 1. Einstellung zum Glauben und zur katholischen Kirche: Selbsteinschätzung der Religiosität; Glaube an ein Leben nach dem Tod; Einfluss von Religion und Glauben auf das alltägliche Handeln; Religionspraxis: Häufigkeit von Beten, Lesen in der Bibel und Meditieren; stärkeres Interesse von Jugendlichen an Religion bzw. Glaubensfragen als es den Anschein hat (religiöse Schweigespirale); Häufigkeit des Gottesdienstbesuches; nachhaltige positive Beeinflussung des persönlichen Verhältnisses zur Kirche durch z.B. Familie, Freunde, etc.); Einstellung zur römisch-katholischen Kirche als Insitution; Kontakt zur Pfarrgemeinde; Funktion in der Pfarrgemeinde; Funktionsart; Tätigkeit in der Jugendarbeit; Bereich der Jugendarbeit (Sport, Politik, Kirche (Verband, Gruppierung), sonstiges). 2. Fragen zum Weltjugendtag: Frühere Teilnahme an einem Weltjugendtag; Teilnahmehäufigkeit; Besuch des Weltjugendtags allein oder in Begleitung (Freunde, Jugendgruppe der Pfarrgemeinde, Andere); Mitglieder der Gruppe schon vorher bekannt; Image des Papstes (z.B. Oberhaupt der katholischen Kirche, unfehlbar, Stellvertreter Gottes auf Erden, Vorbild, etc.); Wichtigkeit der Teilnahme des Papstes am Weltjugendtag; Teilnahme am Weltjugendtag auch ohne Beteiligung des Papstes; Wichtigkeit internationaler Begegnungen beim Weltjugendtag; Wichtigkeit verschiedener Elemente des Programms (Katechesen, Willkommensfeier mit dem Papst, Sakrament der Versöhnung, Jugendfestival, Kreuzweg, Pilgerweg, Vigil, Abschlussgottesdienst mit dem Papst); bisherige Erfahrungen auf dem Weltjugendtag (Teil einer lebendigen Glaubensgemeinschaft von katholischen Christen, wichigste religiöse Gemeinschaftserfahrung, Außeralltäglichkeit, Gemeinschaftsgefühl); persönliche Motivation für die Teilnahme am Weltjugendtag (z.B. mit Freunden zusammen verreisen, viele junge Christen erleben, neue Freunde gewinnen, etc.). 3. Medienkommunikation: Informationsquellen über den Weltjugendtag; Glaubwürdigkeit der Berichterstattung; Kommunikation mit Dritten über die Weltjugendtags-Berichte in den Medien; Gesprächspartner; Handybesitz auf dem Weltjugendtag; Verwendungszweck der Handynutzung; genereller Handybesitz; Nutzungshäufigkeit des Handys für: Telefonieren, SMS verschicken, Chatten, Fotografieren und Videos drehen; Nutzungshäufigkeit verschiedener Medien; Informationsquelle zum Global Village; Besuchshäufigkeit im Global Village; Mitgliedschaft in der Katholischen Landjugendbewegung; Kenntnis der Katholischen Landjugendbewegung; Aktivät im Umweltschutz; Einrichtung genannt; Motivation für den Besuch des Global Village; besuchte Angebote des Global Village (Energiebauernhof, Klimaexpedition, MIJARC Zelt, sonstige). Teilnehmer Energiebauernhof, Klimaexpedition und MIJARC Zelt wurden zusätzlich gefragt: Positive Denkanstöße zu den Themen Erhalt der Umwelt (Energiebauernhof), Klimawandel (Klimaexpedition) und internationale Solidarität (MIJARC Zelt) durch den Besuch; Bewertung des Besuchs als besonderes Erlebnis; Teilnahme an einer der Aktionen; Aktionen genannt. Demographie: Geschlecht; Alter; derzeitige Beschäftigung; Berufsbezeichnung; höchster Schulabschluss bzw. derzeit besuchte Schulform; Konfession; Familienstand; Bundesland.

India Census: Population: by Religion: Muslim: Urban data was reported at 68,740,419.000 Person in 2011. This records an increase from the previous number of 49,393,496.000 Person for 2001. India Census: Population: by Religion: Muslim: Urban data is updated yearly, averaging 59,066,957.500 Person from Mar 2001 (Median) to 2011, with 2 observations. The data reached an all-time high of 68,740,419.000 Person in 2011 and a record low of 49,393,496.000 Person in 2001. India Census: Population: by Religion: Muslim: Urban data remains active status in CEIC and is reported by Census of India. The data is categorized under India Premium Database’s Demographic – Table IN.GAE001: Census: Population: by Religion.

(UNCLASSIFIED) The Liberian population is religiously heterogeneous, comprised 85.6 percent Christian, 12.6 percent Muslim, 0.6 percent adherents of tribal or indigenous traditions, 1.5 percent non-religious, and less than 1 percent a combination of Bahais, Hindus, Sikhs, and Buddhists. Primary denominations within the country’s Christian majority include Lutheran, Baptist, Episcopal, Presbyterian, Roman Catholic, United Methodist, African Methodist Episcopal (AME), AME Zion, and Pentecostal. Many individuals identified as "Christian" retain a mix of Christian and indigenous (often animistic) beliefs. Both Christian and Muslim Liberians are dispersed throughout the country. Most Muslims belong to two distinct ethnic groups, the Mandingo—who are widely distributed—and the Vai who live mostly in western areas.Christianity reached Liberia in the 19th century with the arrival of freed slaves from the United States. Missionaries of various Protestant denominations started arriving in the 1820s, eventually forming what became one of the highest per capita missionary populations in the world. The first permanent Catholic mission in the country was established in the early 1900s. A Liberian Council of Churches composed of Lutheran, Episcopal, Methodist, and other similar groups now exists, and an evangelical association of churches and missions has operated on and off since 1966. Though religiously-motivated violence in Liberia is relatively uncommon, tensions between Christians and Muslims have escalated in the past. In October 2004, approximately 25 people were killed and several churches and mosques were destroyed in Monrovia during clashes between Christians of several ethnic groups and Mandingo Muslims. The Liberian constitution provides religious freedom for all inhabitants, and in practice, the government respects minority religious groups. According to a 2013 document published by the U.S. Department of State, the Liberian government does not discriminate based on religious affiliation, belief, or worship. Although there is no state religion in the country, government ceremonies commonly begin and end with prayers or hymns, the majority of which are Christian, though some are Muslim. Most private schools in the country are operated by churches or missions. The majority receive government funding, though non-religious schools are also heavily subsidized. Religious education is available as an elective in public schools, but is not required. Social welfare institutions are largely managed or affiliated with religious organizations, often in conjunction with international aid agencies. As regards the ongoing Ebola crisis in West Africa, some religious leaders in Liberia have cited “immoral acts” as the cause of the outbreak. In August 2014, Liberia’s Council of Churches agreed, “God is angry with Liberia,” and urged Liberians to seek forgiveness for corruption and immorality by staying indoors and fasting for three days.Attribute Table Field DescriptionsISO3 - International Organization for Standardization 3-digit country code ADM0_NAME - Administration level zero identification / name ADM1_NAME - Administration level one identification / name ADM2_NAME - Administration level two identification / name NAME - Name of religious institution TYPE - Classification in the geodatabase (type of institution) CITY - City location available SPA_ACC - Spatial accuracy of site location (1 – high, 2 – medium, 3 – low) COMMENTS - Comments or notes regarding the religious institution SOURCE_DT - Source one creation date SOURCE - Source one SOURCE2_DT - Source two creation date SOURCE2 - Source two CollectionThe feature class was generated utilizing data from OpenStreetMap, Wikimapia, GeoNames and other sources. OpenStreetMap is a free worldwide map, created by crowd-sourcing. Wikimapia is open-content mapping focused on gathering all geographical objects in the world. GeoNames is a geographical places database maintained and edited by the online community. Consistent naming conventions for geographic locations were attempted but name variants may exist, which can include historical or less widespread interpretations.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 is not responsible for the accuracy and completeness of data compiled from outside sources.Metadata information was collected form U.S. Department of State publications as well as news media articles. Sources (HGIS)"Cathedral of St. Therese of The Child Jesus." GCatholic. July 2014. Accessed October 7, 2014. http://www.gcatholic.org.DigitalGlobe, "DigitalGlobe Imagery Archive." Accessed October 01, 2014. GeoNames, "Liberia." September 23, 2014. Accessed October 01, 2014. http://www.geonames.org.Google, September 2014. Accessed October 01, 2014. www.google.com.OpenStreetMap, "Liberia." September 2014. Accessed October 01, 2014. http://www.openstreetmap.org.Wikimapia, "Liberia." September 2014. Accessed October 01, 2014. http://wikimapia.org.Sources (Metadata)Baden, Joel and Candida Moss. “Ebola Is Not God’s Wrath: Religious leaders are perpetuating dangerous, dehumanizing beliefs about sin and disease.” Slate. August 20, 2014. Accessed October 01, 2014. http://www.slate.com.“Country Profile: Liberia.” Soudan Interior Mission. January 01, 2014. Accessed October 01, 2014. http://www.sim.org.“Education System in Liberia.” Classbase. January 01, 2012. Accessed October 01, 2014. http://www.classbase.com.“Liberia 2005 International Religious Freedom Report.” United States Department of State: Bureau of Democracy, Human Rights, and Labor. January 01, 2005. Accessed October 01, 2014. http://www.state.gov.“Liberia 2012 International Religious Freedom Report.” United States Department of State: Bureau of Democracy, Human Rights, and Labor. January 01, 2005. Accessed October 01, 2014. http://www.state.gov.“Liberia 2014 International Religious Freedom Report.” United States Department of State. January 01, 2014. Accessed October 01, 2014. http://www.state.gov.

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

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

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.

Purpose: This article attempts to deal with the events that took place during the advent (reappearance) of Imam Mahdi, the Savior of all the worlds. In fact, in this article, we will discuss the forces that will join him when the Imam of the time appears, and above all, with Imam Hussein and how globalization can pave the way for Imam Mahdi's world revolution. Also, this research was conducted to answer and clarify three questions that stated in the Introduction section.Methods: We performed our methods in 4 stages: Identifying studies, Selection of Studies, Collating Studies, Reporting results.Results: One of the reasons why the Imam of the Age (Imam Mahdi) rises is because of the killing of Imam Hussein, and God has made a firm promise that he will take revenge on any of the perpetrators who led this incident by Imam Mahdi. Imam Hussein also states that the basis of his rising was inviting people to the Quran and the Prophet's Sunnah.Conclusion: God helps Imam Mahdi and Jesus Christ to establish divine government on earth, and this is accepted by Muslims and Christians. Dread and terror, as part of Imam Mahdi's power, will move in advance of his soldiers. Imam Mahdi will appear with the aim of reforming humanity and spreading justice in the world. We hope this article will take an important step in acquainting people with Imam Mahdi and Jesus Christ and paving the ground for their reappearance.

The present study “shows the development of members of the protestant and the Roman Catholic Church in Germany and analyzes the importance of certain components of the membership development. The survey is based on data of the statistical office since the 1950s and on data of both churches (Protestant Church in Germany, Hannover, and German Bishops Conference, Bonn) on church life. The study aims to compile the membership development of both Christian churches in long time series, to analyze it systematically and to question, extent and quantify the thus far monocausal explanations for membership development. Since the late 1960s world trade and the related social changes, the immigration to Germany since the 1950s and the changes related to the German reunification and the European integration caused that both Christian churches in Germany got less important. Alternative religious communities emerged. Among those for example the Islam with about 4 Billion followers and small Free Church communities play a more and more important role. The official statistic has no or little data about those religious communities; therefor the survey concentrates on two National Christian Churches” (Eicken, J. /Schmitz-Veltin, A., 2010, a. a. O., p. 577). Compared to the discussion about leaving the church the public discussion pays little attention to demographic factors of membership development. The present study aims to show that the membership development is not only characterized by persons leaving, but that structure elements have an important impact, too. These “effects are not least based on the long term development of birth rates and the resulting surpluses of deaths as well as the changes of values concerning baptism. These processes together lead to a less important role of church in society.” (Eicken, J./Schmitz-Veltin, A., 2010, a. a. O., S. 576f). Data tables in HISTAT: A.1 Population in Germany by religious orientations and membership development of both National Churches (1956-2008) In der vorliegenden Untersuchung „wird die Mitgliederentwicklung der evangelischen sowie der römisch-katholischen Kirche in Deutschland dargestellt und analysiert, welches Gewicht den einzelnen Komponenten der Mitgliederentwicklung hierbei zukommt. Der Beitrag stützt sich auf Zahlen des Statistischen Bundesamtes seit den 1950er-Jahren beziehungsweise auf von den beiden Kirchen (Evangelische Kirche in Deutschland, Hannover, sowie Deutsche Bischofskonferenz, Bonn) zur Verfügung gestellte Daten zum „kirchlichen Leben“. Der Beitrag verfolgt das Ziel, die Mitgliederentwicklung in den beiden großen christlichen Volkskirchen als lange Zeitreihe synoptisch zusammenzustellen, systematisch aufzubereiten und zu analysieren und damit den bisher sehr stark monokausal ausgerichteten Erklärungsansatz zur Mitgliederentwicklung zu hinterfragen, zu erweitern und zu quantifizieren. Der seit den späten 1960er-Jahren zu beobachtende Wertewandel und die damit einhergehenden gesellschaftlichen Umbrüche, die Zuwanderung nach Deutschland seit den 1950er-Jahren sowie die Umwälzungen im Zuge der deutschen Vereinigung und der europäischen Integration haben dazu geführt, dass die beiden christlichen Volkskirchen in Deutschland an Bedeutung verloren haben. Neben die römisch-katholische und die evangelische Kirche sind zunehmend alternative Glaubensgemeinschaften getreten. Unter diesen spielen beispielsweise der Islam mit rund 4 Mill. Anhängern sowie kleinere freikirchliche oder charismatische Gemeinden zunehmend eine Rolle. Über diese Religionsgemeinschaften liegen in der amtlichen Statistik jedoch keine bzw. nur wenige Angaben vor, sodass sich der Beitrag im Folgenden auf die christlichen Volkskirchen konzentriert“ (Eicken, J./Schmitz-Veltin, A., 2010, a. a. O., S. 577). Im Gegensatz zu der Diskussion um Kirchenaustritt wird den demografischen Faktoren der Mitgliederentwicklung in der aktuellen Diskussion wenig Aufmerksamkeit geschenkt. Der vorliegende Beitrag möchte vor diesem Hintergrund aufzeigen, dass die Mitgliederentwicklung der großen Volkskirchen nicht nur durch Austritte geprägt ist, sondern altersstrukturelle Effekte ebenfalls als Ursache in Erwägung zu ziehen sind. Diese „Effekte sind nicht zuletzt auf die langfristige Entwicklung der Geburtenzahl und den hieraus resultierenden Überschüssen der Sterbefälle sowie auf Wertänderungen bezüglich Taufen zurückzuführen. Zusammengenommen führen diese Prozesse zu einer gesellschaftlichen Entkirchlichung. Unter Entkirchlichung wird in dem Beitrag das sich in zurückgehenden Mitgliederzahlen äußernde Nachlassen der Bindekräfte der gro0en Volksmassen verstanden“ (Eicken, J./Schmitz-Veltin, A., 2010, a. a. O., S. 576f). Datentabellen in HISTAT: A.1 Einwohnerzahl in Deutschland nach Religionszugehörigkeit und Mitgliederbewegungen in den beiden christlichen Volkskirchen (1956-2008)

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

This dataset contains the Arab-West Report special reports that were published in 1999. 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, published the following documents. The dataset contains primarily the writings of Cornelis Hulsman, Drs., reporting on incidents of Muslim-Christian tensions in Egypt. In addition to the reports and journalistic work of Hulsman, the dataset also contains commentary from RSNAW on press conferences and published material from other sources (reviews/critique of articles, books, etc). The dataset also contains a series of three articles that deal with the life and work of Dr. William Qilada, who passed away in 1999. The authors of this material include Cornelis Hulsman, Drs., Fr. Dr. Christiaan van Nispen, Revd. Ayman Louis, Victor Habib, Dr. Vladimir Beliakov, Dr. Naṣr Ḥāmid Abū Zayd, and Ramzi Zaqlamah. The dataset also features one institutional author, the Press Office of Lambeth Palace. This Thematic Collection contains links to the datasets of the Stichting Arab-West Foundation (AWF), in The Netherlands in close cooperation with the Center for Intercultural Dialogue and Translation (CIDT). These datasets cover the period 1994-2016. The data consists of the reporting of Dutch sociologist Cornelis Hulsman, reporting supervised by him, full-transcript interviews, audio recordings and summaries of these audio recordings.The Arab-West Foundation was established in 2005 to support the work of Cornelis Hulsman and his wife Eng. Sawsan Gabra Ayoub Hulsman-Khalil in Egypt. Cornelis Hulsman left The Netherlands for Egypt in October 1994. Sawsan Hulsman followed suit in 1995. They focused primarily on the study of Muslim-Christian relations and the role of religion in society in Egypt and neighboring countries, while obtaining their income from journalism.The purpose of this work was to foster greater understanding between Muslims and Christians in Egypt and to show non-Egyptians that relations between the two faiths in Egypt cannot be described in reductive black and white terms, rather they are diverse and complicated. Working towards mutual understanding of different cultures and beliefs helps to reduce tensions and conflicts. Too often, parties present themselves as the victim of the other which results in biased reporting. Sometimes this is done deliberately to gain support. What is lacking in cases like this, is an in-depth understanding of the wider context in which narratives of victimization occur. Hulsman found several patterns that are key to understanding Muslim-Christian relations in Egypt such as- the impact of a culture of honor and shame and- aversion in traditional areas for visible changes in public (which includes church buildings and making one’s conversion to another religion public).The datasets also include material on the place of Islamists in society, as well as wider information about Egyptian society since this is the context in which religious numerical minorities in Egypt live (the term minority is widely rejected in Egypt since all Egyptians, regardless of religion, are one. But in terms of numbers Christians are a minority).It was Hulsman’s ambition to obtain a PhD but the challenges of making a living in Egypt prevented him from accomplishing this goal. Up until the year 2001, Cornelis only had an income from traditional media reporting. After 2004 he became largely dependent upon working with Kerk in Actie (Netherlands), Missio and Misereor (Germany).Hulsman was dedicated towards non-partisan Muslim-Christian understanding. This began starting with a large number of recorded interviews, followed by research into why so many Christian girls convert to Islam (1995-1996). This work in turn led to the creation of an electronic newsletter called Religious News Service from the Arab World (RNSAW) and a growing number of investigative reports. In 2003 the RNSAW was renamed Arab-West Report. In 2004 they attempted to establish an Egyptian NGO but since no answer was obtained from authorities, the procedure was taken to the Council of State who ruled in 2006 that the request for NGO status was valid. This in turn resulted in a formal registration of the NGO with the Ministry of Social Solidarity in 2007. Because the outcome of this process was insecure in 2005 the Hulsmans established the Center for Intercultural Dialogue and Translation (CIDT) . CIDT was established as a tawsiya basita (sole proprietorship) on the name of Sawsan Gabra Ayoub Khalil since it was extremely complicated to do this on the name of a non-Egyptian. In the same year friends of the Hulsman family established the Arab-West Foundation (AWF). CIDT tawsiya basita was closed in 2012. A new company was established under the same name but now as limited liability company and again it was not possible for Cornelis Hulsman to become a partner.As a consequence the Hulsmans have been working since 2005 with an Egyptian company and a Dutch support NGO. Since 2007 they have also been working with an Egyptian NGO. This was important, since Egyptian law prohibits companies from receiving donations and carrying out not-for-profit work. NGOs, on the other hand, need to request permissions from the Ministry of Social Solidarity for each donation they receive. Such permissions are hard to obtain.CIDT functions as a thinktank with funding from Kerk in Actie (Netherlands), Missio and Misereor (Germany) and at times projects with other organizations. CIDT produces the electronic newsletter Arab-West Report and has built the Arab West Report Database based on these data. Publication of this data is accomplished through the Arab-West Foundation since it turned out to be extremely hard to register Arab-West Report in Egypt. CAWU became the prime organization hosting student interns from Egypt and countries all over the world, which was possible since CAWU does not charge student interns for its services and neither pays them for any work carried out. Student interns have been contributing on a volunteer basis to the database of Arab-West Report, writing articles and papers and being engaged in social media under the supervision of Cornelis Hulsman. Other student interns contributed to summary translations of Arabic media, always supervised by a professional translator of CIDT.CAWU has been promoting intercultural dialogue through a variety of programs including meetings and forums with community members, religious leaders and politicians from Egypt and the West. CAWU's aim is to bridge the gap of misunderstanding between Arab and Western communities by exposing biased media reporting and informing the public and important persons on complicated issues.- Availability -AWF's datasets are available to researchers upon request. Please go to the dataset you wish to download and request permission via the button 'Request Permission' on the tab 'Datafiles'. AWF will respond to your request.

Context

Data was scraped from TripAdvisor. Whole scraping script is on my GitHub page.

Tripadvisor is the world’s largest travel site. With over 500 million candid traveller reviews, the site can help you make the right choice when you shop for hotels, restaurants, and attractions. You can’t only find reviews of restaurants but also you can refer to information of each restaurants ,hotel , flight and eating places in the world.

### Content

The dataset covers over 3000 restaurant information in Lyon.