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 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 National Religion Dataset: The observation in this dataset is a state-five-year unit. This dataset provides information regarding the number of adherents by religions, as well as the percentage of the state's population practicing a given religion.

In 2022, around 31.6 percent of the global population were identify as Christian. Around 25.8 percent of the global population identify as Muslims, followed by 15.1 percent of global populations as Hindu.

This repository contains historical data collected in the digital humanities project Dhimmis & Muslims – Analysing Multireligious Spaces in the Medieval Muslim World. The project was funded by the VolkswagenFoundation within the scope of the Mixed Methods initiative. The project was a collaboration between the Institute for Medieval History II of the Goethe University in Frankfurt/Main, Germany, and the Institute for Visualization and Interactive Systems at the University of Stuttgart, and took place there from 2018 to 2021. The objective of this joint project was to develop a novel visualization approach in order to gain new insights on the multi-religious landscapes of the Middle East under Muslim rule during the Middle Ages (7th to 14th century). In particular, information on multi-religious communities were researched and made available in a database accessible through interactive visualization as well as through a pilot web-based geo-temporal multi-view system to analyze and compare information from multiple sources. The code for this visualization system is publicly available on GitHub under the MIT license. The data in this repository is a curated database dump containing data collected from a predetermined set of primary historical sources and literature. The core objective of the data entry was to record historical evidence for religious groups in cities of the Medieval Middle East. In the project, data was collected in a relational PostgreSQL database, the structure of which can be reconstructed from the file schema.sql. An entire database dump including both the database schema and the table contents is located in database.sql. The PDF file database-structure.pdf describes the relationship between tables in a graphical schematic. In the database.json file, the contents of the individual tables are stored in JSON format. At the top level, the JSON file is an object. Each table is stored as a key-value pair, where the key is the database name, and the value is an array of table records. Each table record is itself an object of key-value pairs, where the keys are the table columns, and the values are the corresponding values in the record. The dataset is centered around the evidence, which represents one piece of historical evidence as extracted from one or more sources. An evidence must contain a reference to a place and a religion, and may reference a person and one or more time spans. Instances are used to connect evidences to places, persons, and religions; and additional metadata are stored individually in the instances. Time instances are connected to the evidence via a time group to allow for more than one time span per evidence. An evidence is connected via one or more source instances to one or more sources. Evidences can also be tagged with one or more tags via the tag_evidence table. Places and persons have a type, which are defined in the place type and person type tables. Alternative names for places are stored in the name_var table with a reference to the respective language. For places and persons, references to URIs in other data collections (such as Syriaca.org or the Digital Atlas of the Roman Empire) are also stored, in the external_place_uri and external_person_uri tables. Rules for how to construct the URIs from the fragments stored in the last-mentioned tables are controlled via the uri_namespace and external_database tables. Part of the project was to extract historical evidence from digitized texts, via annotations. Annotations are placed in a document, which is a digital version of a source. An annotation can be one of the four instance types, thereby referencing a place, person, religion, or time group. A reference to the annotation is stored in the instance, and evidences are constructed from annotations by connecting the respective instances in an evidence tuple.

The Religious Characteristics of States Dataset (RCS) was created to fulfill the unmet need for a dataset on the religious dimensions of countries of the world, with the state-year as the unit of observation. The third phase, Chief Executives' Religions, provides data on religious affiliations of countries' 'chief executives,' i.e., their presidents, prime ministers, or other heads of state/government exercising largely real, not ceremonial, political power. The dataset, like others in the RCS data project, is designed expressly for easy merger with datasets of the Correlates of War and Polity projects, datasets by the United Nations, the Religion And State datasets by Jonathan Fox, and the ARDA national profiles.

This dataset is about book series and is filtered where the books is World religions demystified, featuring 10 columns including authors, average publication date, book publishers, book series, and books. The preview is ordered by number of books (descending).

This dataset shows the Worker Population Ratio (WPR), in percentage terms, for major religions, based on usual status (ps+ss). For years before 2017-18, the data was obtained in different quinquennial rounds of NSSO conducted from 2004-05 (NSS 61st) to 2011-12 (NSS 68th round). From 2017-18 the data is sourced from the annual report of the Periodic Labour Force Survey (PLFS) conducted by the Ministry of Statistics and Programme Implementation. The data highlights the proportion of the working population within major religious communities.

World religion data in this dataset is from the World Religion Database.The map shows the percentage of the majority religion by provinces/states and also included in the database is Christian percentage by provinces/states. Boundaries are based on Natural Earth, August, 2011 modified to match provinces in the World Religion Database.*Originally titled

The eighth of 20 years of International Social Survey Programme (ISSP) surveys within New Zealand by Professor Philip Gendall, Department of Marketing, Massey University.A verbose rundown on topics covered follows.Attitudes towards religious practices. Assessment of personal happiness; assessment of the responsibility of the government regarding creation of jobs and equalization of incomes; attitude to pre-marital as well as extra-marital sexual intercourse; attitude to homosexuality and abortion; judgement on distribution of roles in marriage and attitude to working women; attitude to living together with a partner before marriage and also without intent to marry; tax honesty and attitude to honesty of citizens towards the government; trust in other people as well as institutions such as parliament, businesses, industry, churches, judiciary and schools.Attitude to influence of church leaders on voters and governments; attitude to benefit of modern science; greater trust in science than in religion; more conflicts instead of peace from religions; intolerance of very religious people; too much influence of religion in one’s country; frequency of personal honorary activities in the last year in political, charitable, religious or other organisations; judgement on the power of churches and religious organisations; doubt or firm belief in God; perceived nearness to God; belief in a life after death, heaven, hell and miracles.Attitude to the Bible; God is concerned with every human; fatalism; the meaning of life and Christian interpretation of life; religious tie at a turning point in life; religious affiliation of father, mother and spouse/partner; frequency of church attendance of father and mother; personal direction of belief and frequency of church attendance when young; frequency of prayer and participation in religious activities; self-classification of personal religiousness; truth in one or in all religions; priority for loyalty to a friend before truth; anticipation of false testimony for the benefit of a friend; belief in lucky charms, fortune tellers, miracle healers and horoscopes; conversion of faith after crucial experience; concept of God; judgement on the world and people as good or bad; social rules or God’s laws as basis for deciding between right and wrong.Demography: sex; age, marital status; living together with a partner; school education; type and time extent of occupation activity; occupation (ISCO-Code); private or public employer; occupational self-employment and number of employees; supervisor function and span of control; time worked each week; income; household size; composition of household; number of co-workers; union membership; party inclination and election behaviour; self-classification on a left-right continuum; religious affiliation; frequency of church attendance; self-classification of social class.Also encoded were: region; rural or urban area; city size; ethnic identification.

This dataset is about book subjects and is filtered where the books includes World religions, featuring 10 columns including authors, average publication date, book publishers, book subject, and books. The preview is ordered by number of books (descending).

No description was included in this Dataset collected from the OSF

The annual Report to Congress on International Religious Freedom � the International Religious Freedom Report � describes the status of religious freedom in every country. The report covers government policies violating religious belief and practices of groups, religious denominations and individuals, and U.S. policies to promote religious freedom around the world. The U.S. Department of State submits the reports in accordance with the International Religious Freedom Act of 1998.

World Youth Day experiences (personal or from family members). Perception and evaluation of World Youth Day coverage. Impact and sustainability of World Youth Day. Attitudes towards religion and the Church. Topics: 1. World Youth Day experiences (personal or of family members): Participation in the World Youth Day in Cologne and form of the event; length of stay at the World Youth Day; previous participation in a major religious event (previous World Youth Day, Taizé, pilgrimage, church day, other (open)); family members as participants in the World Youth Day and relationship; length of stay of family members; guests during the World Youth Day or the days of the encounter; country of origin of the guests; contact; personal participation or participation of family members in the days of the encounter; form of participation. 2. Perception and evaluation of the coverage of WYD: Perception of the coverage of WYD in different media; live broadcasts of WYD seen or heard; topics of these live broadcasts; number of hours of live broadcasts watched in total; aspects of the coverage that remained in the memory; evaluation of the media coverage of WYD. 3.Impact and sustainability of WYD: WYD as a motivation to participate in the Church; more conversations about faith and religion due to WYD in the personal environment; expected impact of WYD in the areas of religion, Mass, Church and community; consequences of WYD (open); expected long-term impact of WYD on the personal environment; change in the Pope´s image due to WYD coverage; positive or negative change in the Pope´s image. 4. Attitudes towards religion and church: religious affiliation; attitude towards the institution of church; frequency of church service attendance; personal involvement in a church group; nature of this church group; self-assessment of religiosity; church must change; basic trust through faith; religion and faith as old hat or uninteresting; desire for more influence of faith and religion in society; stronger interest of young people in religion and faith than it appears (religious silence spiral). Demography: sex; age (year of birth); religious denomination; highest school-leaving qualification; marital status; own children; number of children; occupational status. Additionally coded: ID; city size. Weltjugendtagerfahrungen (persönlich oder von Familienmitgliedern). Wahrnehmung und Bewertung der Berichterstattung über den Weltjugendtag. Auswirkungen und Nachhaltigkeit des Weltjugendtags. Einstellungen zu Religion und Kirche. Themen: 1. Weltjugendtagerfahrungen (persönlich oder von Familienmitgliedern): Teilnahme am Weltjugendtag in Köln und Form der Veranstaltung; Aufenthaltsdauer auf dem Weltjugendtag; frühere Teilnahme an einer religiösen Großveranstaltung (früherer Weltjugendtag, Taizé, Wallfahrt, Kirchentag, sonstiges (offen)); Familienmitglieder als Teilnehmer am Weltjugendtag und Verwandtschaftsverhältnis; Aufenthaltsdauer der Familienmitglieder; Gäste während des Weltjugendtages oder den Tagen der Begegnung; Herkunftsland der Gäste; Kontakt; persönliche Teilnahme bzw. Teilnahme von Familienmitgliedern an den Tagen der Begegnung; Form der Teilnahme. 2. Wahrnehmung und Bewertung der Berichterstattung über den Weltjugendtag: Wahrnehmung der Berichterstattung über den Weltjugendtag in verschiedenen Medien; Live-Übertragungen vom Weltjugendtag gesehen bzw. gehört; Themen dieser Live-Übertragungen; Stundenzahl der verfolgten Live-Übertragungen insgesamt; Aspekte der Berichterstattung, die im Gedächtnis geblieben sind; Bewertung der Medienberichterstattung zum Weltjugendtag. 3. Auswirkungen und Nachhaltigkeit des Weltjugendtags: Weltjugendtag als Motivation zur Mitarbeit in der Kirche; mehr Gespräche über Glauben und Religion aufgrund des Weltjugendtages im persönlichen Umfeld; erwartete Auswirkungen des Weltjugendtages in den Bereichen Religion, Messe, Kirche und Gemeinde; Folgen des Weltjugendtages (offen); erwarteter langfristiger Einfluss des Weltjugendtages auf das persönliche Umfeld; Veränderung des Papst-Images durch die Berichterstattung über den Weltjugendtag; positive oder negative Veränderung des Papst-Images. 4. Einstellungen zu Religion und Kirche: Religionszugehörigkeit; Einstellung zur Institution Kirche; Häufigkeit von Gottesdienstbesuchen; persönliches Engagement in einer kirchlichen Gruppe; Art dieser kirchlichen Gruppe; Selbsteinschätzung der Religiosität; Kirche muss sich ändern; Grundvertrauen durch den Glauben; Religion und Glauben als alter Hut bzw. uninteressant; Wunsch nach mehr Einfluss von Glaube und Religion in der Gesellschaft; stärkeres Interesse von Jugendlichen an Religion und Glauben als es den Anschein hat (religiöse Schweigespirale). Demographie: Geschlecht; Alter (Geburtsjahr); Konfession; höchster Schulabschluss; Familienstand; eigene Kinder; Kinderzahl; berufliche Stellung. Zusätzlich verkodet wurde: ID; Ortsgröße.

This dataset is about book subjects and is filtered where the books includes Experiencing the world's religions : tradition, challenge, and change, featuring 10 columns including authors, average publication date, book publishers, book subject, and books. The preview is ordered by number of books (descending).

This study assessed the effects of male inmate religiosity on post-release community adjustment and investigated the circumstances under which these effects were most likely to take place. The researcher carried out this study by adding Federal Bureau of Investigation criminal history information to an existing database (Clear et al.) that studied the relationship between an inmate's religiousness and his adjustment to the correctional setting. Four types of information were used in this study. The first three types were obtained by the original research team and included an inmate values and religiousness instrument, a pre-release questionnaire, and a three-month post-release follow-up phone survey. The fourth type of information, official criminal history reports, was later added to the original dataset by the principal investigator for this study. The prisoner values survey collected information on what the respondent would do if a friend sold drugs from the cell or if inmates of his race attacked others. Respondents were also asked if they thought God was revealed in the scriptures, if they shared their faith with others, and if they took active part in religious services. Information collected from the pre-release questionnaire included whether the respondent attended group therapy, religious groups with whom he would live, types of treatment programs he would participate in after prison, employment plans, how often he would go to church, whether he would be angry more in prison or in the free world, and whether he would be more afraid of being attacked in prison or in the free world. Each inmate also described his criminal history and indicated whether he thought he was able to do things as well as most others, whether he was satisfied with himself on the whole or felt that he was a failure, whether religion was talked about in the home, how often he attended religious services, whether he had friends who were religious while growing up, whether he had friends who were religious while in prison, and how often he participated in religious inmate counseling, religious services, in-prison religious seminars, and community service projects. The three-month post-release follow-up phone survey collected information on whether the respondent was involved with a church group, if the respondent was working for pay, if the respondent and his household received public assistance, if he attended religious services since his release, with whom the respondent was living, and types of treatment programs attended. Official post-release criminal records include information on the offenses the respondent was arrested and incarcerated for, prior arrests and incarcerations, rearrests, outcomes of offenses of rearrests, follow-up period to first rearrest, prison adjustment indicator, self-esteem indicator, time served, and measurements of the respondent's level of religious belief and personal identity. Demographic variables include respondent's faith, race, marital status, education, age at first arrest and incarceration, and age at incarceration for rearrest.

Time-series dataset of the demographic characteristics of the UK ethnic minority populations and religious groups up to 2006, to study ethnic and religious demographic diversity and its impact upon future population size, age-structure and the ethnic and religious composition of the UK population. This dataset is compiled from various existing data sources: 2001 Census, Labour Force Survey (LFS) and International Passenger Survey (IPS) data. In the absence of vital statistics by ethnic groups, indirect methods were used to estimate vital rates, including the ‘Own Child’ method applied to LFS household data to derive fertility estimates of ethnic and religious groups. Building on previous work, fertility rates of ethnic groups were produced up to 2006, distinguishing between UK-born and foreign-born populations. Migration rates were based on ONS International Migration Statistics (using IPS data), LFS and census data and projected on various assumptions. The results served population projections to mid-century and beyond of the main ethnic minority populations, including mixed populations, and using cohort-component methods. Furthermore, estimates of fertility rates for the major religious (and non-religious) groups were produced.

Datasets include: (1) Calculated fertility estimates for all women aged 15 to 49 in the UK, by 5 years age group, by ethnic group, religion and place of birth (UK/non-UK), based on LFS data; (2) Data on mixed children by ethnic group of the mother; (3) Data on country of birth by ethnic group (all populations); (4) Data on immigration flow by country of origin.

This project aims to analyse ethnic and religious demographic diversity, to investigate the potential for convergence of trends over time and its impact upon future population size, age-structure and the ethnic and religious composition of the UK population.

Existing statistical sources (especially the 2001 Census, the Labour Force Survey (LFS) and the Office for National Statistics (ONS) Longitudinal Survey) will be used to produce time-series of the demographic characteristics of the ethnic minority populations and religious groups up to 2006. In the absence of vital statistics by ethnic groups, the Own Child method applied to LFS and census data will be used to derive fertility estimates of ethnic and religious groups.

The results will serve population projections to mid-century and beyond of the main ethnic minority populations, including mixed populations, and using cohort-component methods. Migration rates will be based on ONS International Migration Statistics, LFS and census data and projected on various assumptions.

Furthermore, estimates of fertility rates and other demographic information for the major religious (and non-religious) groups will be produced with a view to making preliminary projections of their future size. The potential convergence of the demographic characteristics of ethnic and religious groups will be analysed, including mixed unions as an indicator for integration.

Large-scale microdata on group identity are critical for studies on identity politics and violence but remain largely unavailable for developing countries. We use personal names to infer religion in South Asia - where religion is a salient social division, and yet, disaggregated data on it are scarce. Existing work predicts religion using a dictionary-based method, and therefore, cannot classify unseen names. We provide character-based machine learning models that can classify unseen names too with high accuracy. Our models are also much faster, and hence, scalable to large datasets. We explain the classification decisions of one of our models using the layer-wise relevance propagation technique. The character patterns learned by the classifier are rooted in the linguistic origins of names. We apply these to infer the religion of electoral candidates using historical data on Indian elections and observe a trend of declining Muslim representation. Our approach can be used to detect identity groups across the world for whom the underlying names might have different linguistic roots.

This dataset provides the unemployment rates for major religious groups in India, based on usual status (ps+ss). For years before 2017-18, the data was obtained in different quinquennial rounds of NSSO conducted from 2004-05 (NSS 61st) to 2011-12 (NSS 68th round). From 2017-18 the data is sourced from the annual report of the Periodic Labour Force Survey (PLFS) conducted by the Ministry of Statistics and Programme Implementation. The data highlights unemployment trends within different religious communities.

This dataset is about book subjects and is filtered where the books is A faith like mine : a celebration of the world's religions - seen through the eyes of children, featuring 10 columns including authors, average publication date, book publishers, book subject, and books. The preview is ordered by number of books (descending).

No description was included in this Dataset collected from the OSF

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.