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."

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

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.

"Between October 2011 and November 2012, Pew Research Center, with generous funding from The Pew Charitable Trusts and the John Templeton Foundation, conducted a public opinion survey involving more than 30,000 face-to-face interviews in 26 countries in Africa, Asia, the Middle East and Europe. The survey asked people to describe their religious beliefs and practices, and sought to gauge respondents; knowledge of and attitudes toward other faiths. It aimed to assess levels of political and economic satisfaction, concerns about crime, corruption and extremism, positions on issues such as abortion and polygamy, and views of democracy, religious law and the place of women in society.

"Although the surveys were nationally representative in most countries, the primary goal of the survey was to gauge and compare beliefs and attitudes of Muslims. The findings for Muslim respondents are summarized in the Religion & Public Life Project's reports The World's Muslims: Unity and Diversity and The World's Muslims: Religion, Politics and Society, which are available at www.pewresearch.org. [...] This dataset only contains data for Muslim respondents in the countries surveyed. Please note that this codebook is meant as a guide to the dataset, and is not the survey questionnaire." (2012 Pew Religion Worlds Muslims Codebook)

This folder consists of files for a case study of the methods used by Pew Research Center to make direct and indirect estimates for our report on The Religious Composition of the World's Migrants. Two subfolders demonstrate the procedures of the algorithm using two statistical programs, which mirror one another.

This dataset was found online at the Association of Religious Data Archives (ARDA) website. http://www.thearda.com/ . This data set shows information on religous groups throughout the United States. All data was uploaded as a polypoint centroids per county in the United States, in shapefile format. This Data set shows the Total congregations, Total Adherents, and Rate of Adherence per 1000 population for All religions in the United States and for the Mainline Religions.

This is not a public opinion survey, but a massive, ongoing data codification project by the Pew Research Center that measures how governments and societies around the world restrict religious beliefs and practices. By analyzing hundreds of sources for 198 countries and territories, Pew creates two seminal annual indexes: the Government Restrictions Index (GRI) and the Social Hostilities Index (SHI). This data set provides a quantitative, comparable benchmark to track trends in religious freedom, persecution, and the complex intersection of religion, law, and conflict on a global scale from 2007 to the present.

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/

Attitudes towards religious practices. Topics: assessment of personal happiness; attitudes towards pre-marital sexual intercourse; attitudes towards committed adultery; attitudes towards homosexual relationships between adults; attitudes towards abortion in case of serious disability or illness of the baby or low income of the family; attitudes towards gender roles in marriage; trust in institutions (parliament, business and industry, churches and religious organizations, courts and the legal system, schools and the educational system); mobility; attitudes towards the influence of religious leaders on voters and government; attitudes towards the benefits of science and religion (scale: modern science does more harm than good, too much trust in science and not enough in religious faith, religions bring more conflicts than peace, intolerance of people with very strong religious beliefs); judgment on the power of churches and religious organizations; attitudes towards equal rights for all religious groups in the country and respect for all religions; acceptance of persons from a different religion or with different religious views in case of marrying a relative or being a candidate of the preferred political party (social distance); attitudes towards the allowance for religious extremists to hold public meetings and to publish books expressing their views (freedom of expression); doubt or firm belief in God (deism, scale); belief in: a life after death, heaven, hell, religious miracles, reincarnation, Nirvana, supernatural powers of deceased ancestors; attitudes towards a higher truth and towards meaning of life (scale: God is concerned with every human being personally, little that people can do to change the course of their lives (fatalism), life is meaningful only because God exists, life does not serve any purpose, life is only meaningful if someone provides the meaning himself, connection with God without churches or religious services); religious preference (affiliation) of mother, father and spouse/partner; additional country specific for Kenya: religious preference (affiliation) of mother, father and spouse/partner; religion respondent was raised in; additional country specific for Kenya: religion respondent was raised in; frequency of church attendance (of attendance in religious services) of father and mother; personal frequency of church attendance when young; frequency of prayers and participation in religious activities; shrine, altar or a religious object in respondent’s home; frequency of visiting a holy place (shrine, temple, church or mosque) for religious reasons except regular religious services; self-classification of personal religiousness and spirituality; truth in one or in all religions; attitudes towards the profits of practicing a religion (scale: finding inner peace and happiness, making friends, gaining comfort in times of trouble and sorrow, meeting the right kind of people). Optional items: conversion of faith after crucial experience; personal sacrifice as an expression of faith such as fasting or following a special diet during holy season such as Lent or Ramadan. Demography: sex; age; marital status; steady life partner; years of schooling; highest education level; country specific education and degree; current employment status (respondent and partner); hours worked weekly; occupation (ISCO 1988) (respondent and partner); supervising function at work; working for private or public sector or self-employed (respondent and partner); if self-employed: number of employees; trade union membership; earnings of respondent (country specific); family income (country specific); size of household; household composition; party affiliation (left-right); country specific party affiliation; participation in last election; religious denomination; religious main groups; attendance of religious services; self-placement on a top-bottom scale; region (country specific); size of community (country specific); type of community: urban-rural area; country of origin or ethnic group affiliation; additional country specific for Kenya and Tanzania: ethnic group affiliation. Additionally coded: administrative mode of data-collection; case substitution; weighting factor. Einstellung zur religiösen Praxis. Themen: Einschätzung des persönlichen Glücksgefühls; Einstellung zu vorehelichem Geschlechtsverkehr und zu außerehelichem Geschlechtsverkehr (Ehebruch); Einstellung zu homosexuellen Beziehungen zwischen Erwachsenen; Einstellung zu Abtreibung im Falle von Behinderung oder Krankheit des Babys und im Falle geringen Einkommens der Familie; Rollenverständnis in der Ehe; Vertrauen in Institutionen (Parlament, Unternehmen und Industrie, Kirche und religiöse Organisationen, Gerichte und Rechtssystem, Schulen und Bildungssystem); eigene Mobilität; Einstellung zum Einfluss von religiösen Führern auf Wähler und Regierung; Einstellung zu Wissenschaft und Religion (Skala: moderne Wissenschaft bringt mehr Schaden als Nutzen, zu viel Vertrauen in die Wissenschaft und zu wenig religiöses Vertrauen, Religionen bringen mehr Konflikte als Frieden, Intoleranz von Menschen mit starken religiösen Überzeugungen); Beurteilung der Macht von Kirchen und religiösen Organisationen im Lande; Einstellung zur Gleichberechtigung aller religiösen Gruppen im Land und Respekt für alle Religionen; Akzeptanz einer Person anderen Glaubens oder mit unterschiedlichen religiösen Ansichten als Ehepartner im Verwandtschaftskreis sowie als Kandidat der präferierten Partei (soziale Distanz); Einstellung zur öffentlichen Redefreiheit bzw. zum Publikationsrecht für religiöse Extremisten; Zweifel oder fester Glaube an Gott (Skala Deismus); Glaube an: ein Leben nach dem Tod, Himmel, Hölle, Wunder, Reinkarnation, Nirwana, übernatürliche Kräfte verstorbener Vorfahren; Einstellung zu einer höheren Wahrheit und zum Sinn des Lebens (Gott kümmert sich um jeden Menschen persönlich, nur wenig persönlicher Einfluss auf das Leben möglich (Fatalismus), Leben hat nur einen Sinn aufgrund der Existenz Gottes, Leben dient keinem Zweck, eigenes Tun verleiht dem Leben Sinn, persönliche Verbindung mit Gott ohne Kirche oder Gottesdienste); Religion der Mutter, des Vaters und des Ehepartners bzw. Partners; zusätzlich länderspezifisch für Kenia: Religion der Mutter, des Vaters und des Ehepartners bzw. Partners; Religion, mit der der Befragte aufgewachsen ist; zusätzlich länderspezifisch für Kenia: Religion, mit der der Befragte aufgewachsen ist; Kirchgangshäufigkeit des Vaters und der Mutter; persönliche Kirchgangshäufigkeit in der Jugend; Häufigkeit des Betens und der Teilnahme an religiösen Aktivitäten; Schrein, Altar oder religiöses Objekt (z.B. Kreuz) im Haushalt des Befragten; Häufigkeit des Besuchs eines heiligen Ortes (Schrein, Tempel, Kirche oder Moschee) aus religiösen Gründen; Selbsteinschätzung der Religiosität und Spiritualität; Wahrheit in einer oder in allen Religionen; Vorteilhaftigkeit der Ausübung einer Religion (Skala: inneren Frieden und Glück finden, Freundschaften schließen, Unterstützung in schwierigen Zeiten, Gleichgesinnte treffen). Optionale Items: Bekehrung zum Glauben nach einem Schlüsselerlebnis; persönliche Opfer als Ausdruck des Glaubens wie Fasten oder Einhalten einer speziellen Diät während heiliger Zeiten wie z.B. Ramadan. Demographie: Geschlecht; Alter; Familienstand; Zusammenleben mit einem Partner; Jahre der Schulbildung, höchster Bildungsabschluss; länderspezifischer Bildungsgrad; derzeitiger Beschäftigungsstatus des Befragten und seines Partners; Wochenarbeitszeit; Beruf (ISCO-88) des Befragten und seines Partners; Vorgesetztenfunktion; Beschäftigung im privaten oder öffentlichen Dienst oder Selbständigkeit des Befragten und seines Partners; Selbständige wurden gefragt: Anzahl der Beschäftigten; Gewerkschaftsmitgliedschaft; Einkommensquellen des Befragten (länderspezifisch), Haushaltseinkommen (länderspezifisch); Haushaltsgröße; Haushaltszusammensetzung; Parteipräferenz (links-rechts), länderspezifische Parteipräferenz; Wahlbeteiligung bei der letzten Wahl; Konfession; Kirchgangshäufigkeit; Selbsteinstufung auf einer Oben-Unten-Skala; Region und Ortsgröße (länderspezifisch), Urbanisierungsgrad; Geburtsland und ethnische Herkunft; zusätzlich länderspezifisch für Kenia und Tansania: ethnische Herkunft. Zusätzlich verkodet wurde: Datenerhebungsart; case substitution; Gewichtungsfaktoren.

DOI 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.

This data collection consists of 22 interview transcripts with leading researchers on topics relating to the interface between religion and security conducted in 2013. Most of the interviewees were funded under the RCUK Global Uncertainties programme. The research project examines the development of the concept of martyrdom and sacrificial death in Britain and Ireland since the outbreak of the First World War. It proceeds through archival, library and web-based research on historic sources, including books and pamphlets, newspapers and online databases, supplemented as necessary by site visits. There were also be a series of semi-structured interviews with political and religious activists, carried out in partnership with the Belfast-based Institute for Conflict Research, in four contrasting locations in Britain and Ireland, Belfast, Bradford, Dublin and London. Transcripts from these interviews are also deposited with the UK Data Service in the collection 'Religion, Martyrdom and Global Uncertainties - Part 2: Martyrdom interviews' (see Related Resources). The leadership activities sought to integrate key insights from other relevant GU projects, exploring both various understandings of religion and quasi-religion, and weighing their importance against other non-religious factors. Work proceeded by means of telephone interviews with researchers leading to an initial working paper. User responses were gathered through two seminars and the project website; and selected researchers atttended a symposium intended to distil insights and implications for users and to present them in an accessible form. A widely-circulated hardcopy summary of the outcomes (an e-copy is available in the ReadMe folder) together with online video resources was made available to users, who were invited to attend one of a series of dissemination seminars to be held at various locations around the UK. The interviews were conducted between March and July 2013, initially with 18 researchers funded under the RCUK Global Uncertainties programme. The sample was weighted towards researchers whose projects explicitly related to religion, but also included a few (eg Cameron, Farrell, Freedman) for whom the relevance of religion was more implicit than explicit. The final 4 interviews were then added to include more research relating to Ireland and to Christianity in order to address an imbalance in the initial sample which arose from the predominant focus on Islamic communities and related issues within the Global Uncertainties programme. The interviews typically lasted 20 to 30 minutes and were conducted over the telephone using a semi-structured format. Interviewees were given an indication of the main questions in advance. (The briefing document and consent form together with a list of interviewees is a available under Documentation).

A computerized data set of demographic, economic and social data for 227 countries of the world. Information presented includes population, health, nutrition, mortality, fertility, family planning and contraceptive use, literacy, housing, and economic activity data. Tabular data are broken down by such variables as age, sex, and urban/rural residence. Data are organized as a series of statistical tables identified by country and table number. Each record consists of the data values associated with a single row of a given table. There are 105 tables with data for 208 countries. The second file is a note file, containing text of notes associated with various tables. These notes provide information such as definitions of categories (i.e. urban/rural) and how various values were calculated. The IDB was created in the U.S. Census Bureau''s International Programs Center (IPC) to help IPC staff meet the needs of organizations that sponsor IPC research. The IDB provides quick access to specialized information, with emphasis on demographic measures, for individual countries or groups of countries. The IDB combines data from country sources (typically censuses and surveys) with IPC estimates and projections to provide information dating back as far as 1950 and as far ahead as 2050. Because the IDB is maintained as a research tool for IPC sponsor requirements, the amount of information available may vary by country. As funding and research activity permit, the IPC updates and expands the data base content. Types of data include: * Population by age and sex * Vital rates, infant mortality, and life tables * Fertility and child survivorship * Migration * Marital status * Family planning Data characteristics: * Temporal: Selected years, 1950present, projected demographic data to 2050. * Spatial: 227 countries and areas. * Resolution: National population, selected data by urban/rural * residence, selected data by age and sex. Sources of data include: * U.S. Census Bureau * International projects (e.g., the Demographic and Health Survey) * United Nations agencies Links: * ICPSR: http://www.icpsr.umich.edu/icpsrweb/ICPSR/studies/08490

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.

The European Values Study (EVS) and the World Values Survey (WVS) are two large-scale, cross-national and longitudinal survey research programmes. They include a large number of questions on moral, religious, social, political, occupational and family values which have been replicated since the early eighties.

Both organizations agreed to cooperate in joint data collection from 2017. EVS has been responsible for planning and conducting surveys in European countries, using the EVS questionnaire and EVS methodological guidelines. WVSA has been responsible for planning and conducting surveys in countries in the world outside Europe, using the WVS questionnaire and WVS methodological guidelines. Both organisations developed their draft master questionnaires independently. The joint items define the Common Core of both questionnaires.

The Joint EVS/WVS is constructed from the two EVS and WVS source datasets: - European Values Study 2017 Integrated Dataset (EVS 2017), ZA7500 Data file Version 5.0.0, doi:10.4232/1.13897 (https://doi.org/10.4232/1.13897). Haerpfer, C., Inglehart, R., Moreno,A., Welzel,C., Kizilova,K., Diez-Medrano J., M. Lagos, P. Norris, E. Ponarin & B. Puranen et al. (eds.). 2024. World Values Survey: Round Seven–Country-Pooled Datafile. Madrid, Spain & Vienna, Austria: JD Systems Institute & WVSA Secretariat. Version. 6.0.0, doi:10.14281/18241.24.

Pew Research Center conducted random, probability-based surveys among 13,122 adults (ages 18 and older) across six South and Southeast Asian countries: Cambodia, Indonesia, Malaysia, Singapore, Sri Lanka and Thailand. Interviewing was carried out under the direction of Langer Research Associates. In Malaysia and Singapore, interviews were conducted via computer-assisted telephone interviewing (CATI) using mobile phones. In Cambodia, Indonesia, Sri Lanka and Thailand, interviews were administered face-to-face using tablet devices, also known as computer-assisted personal interviewing (CAPI). All surveys were conducted between June 1 and Sept. 4, 2022.

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 (grant 61640). This publication does not necessarily reflect the views of the John Templeton Foundation.

As of July 2024, one report has been published that focuses on the findings from this data: Buddhism, Islam and Religious Pluralism in South and Southeast Asia: https://www.pewresearch.org/religion/2023/09/12/buddhism-islam-and-religious-pluralism-in-south-and-southeast-asia/

In December 2009, Pew Research Center released "Global Restrictions on Religion," the first in a series of annual reports on a data-coding project that seeks to measure levels of government restrictions on religion and social hostilities involving religion around the world. As of February 2015, Pew Research had published six reports on global restrictions on religion, analyzing a total of seven years' worth of data (the first two reports covered a total of three years, from 2007 to 2009). [...] In order to provide social science researchers and the general public with easier access to the data, Pew Research Center has released the full dataset.

The data are presented as a long-format dataset, in which each row is a country-year observation (for example, "Afghanistan, 2007"). The columns contain all of the variables presented in Pew Research Center's annual reports on restrictions on religion, as well as some additional variables analyzed in separate studies. The dataset contains data from 2007 through 2013; as additional years of data are coded, the dataset will be updated.

The codebook proceeds in three parts. First, it explains the methodology and coding procedures used to collect the data. Second it discusses the Government Restrictions Index and Social Hostilities Index, including what they measure and how they are calculated. Finally, it describes each of the variables included in the dataset, along with answer values and definitions of key terms.

The International Social Survey Programme (ISSP) is a continuous programme of cross-national collaboration running annual surveys on topics important for the social sciences. The programme started in 1984 with four founding members - Australia, Germany, Great Britain, and the United States – and has now grown to almost 50 member countries from all over the world. As the surveys are designed for replication, they can be used for both, cross-national and cross-time comparisons. Each ISSP module focuses on a specific topic, which is repeated in regular time intervals. Please, consult the documentation for details on how the national ISSP surveys are fielded. The present study focuses on questions about religion and religious identity. 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 distributoion of roles in marriage and attitude to working women; attitude to living together with a partner before marriage 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 organizations; judgement on the power of churches and religious organizations; 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 loyality 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 behavior; self-classification on a left-right continuum; religious affiliation; frequency of church attendance; self-classification of social class. Also encoded was: region; rural or urban area; city size; ethnic identification. Das International Social Survey Programme (ISSP) ist ein länderübergreifendes, fortlaufendes Umfrageprogramm, das jährlich Erhebungen zu Themen durchführt, die für die Sozialwissenschaften wichtig sind. Das Programm begann 1984 mit vier Gründungsmitgliedern - Australien, Deutschland, Großbritannien und den Vereinigten Staaten - und ist inzwischen auf fast 50 Mitgliedsländer aus aller Welt angewachsen. Da die Umfragen auf Replikationen ausgelegt sind, können die Daten sowohl für länder- als auch für zeitübergreifende Vergleiche genutzt werden. Jedes ISSP-Modul konzentriert sich auf ein bestimmtes Thema, das in regelmäßigen Zeitabständen wiederholt wird. Details zur Durchführung der nationalen ISSP-Umfragen entnehmen Sie bitte der Dokumentation. Die vorliegende Studie konzentriert sich auf Fragen zu Religion und religiöser Identität. Persönliche Glückseinschätzung; Einschätzung der Verantwortung des Staates bezüglich der Arbeitsbeschaffung und der Einkommensnivellierung; Einstellung zum vorehelichen sowie zum außerehelichen Geschlechtsverkehr; Einstellung zur Homosexualität und zur Abtreibung; Beurteilung der Rollenverteilung in der Ehe und Einstellung zu berufstätigen Frauen; Einstellung zum Zusammenleben mit einem Partner vor der Ehe auch ohne Heiratsabsicht; Steuerehrlichkeit und Einstellung zur Ehrlichkeit des Bürgers gegenüber dem Staat; Vertrauen in andere Menschen sowie in Institutionen wie Parlament, Wirtschaft, Industrie, Kirchen, Gerichte und Schulen; Einstellung zur Einflußnahme von Kirchenführern auf Wähler und Regierungen; Einstellung zur Nutzenstiftung moderner Wissenschaft; größeres Vertrauen in die Wissenschaft als in die Religion; mehr Konflikte statt Frieden durch die Religionen; Intoleranz streng gläubiger Menschen; zu viel Einfluß der Religion im eigenen Land; Häufigkeit eigener ehrenamtlicher Tätigkeiten im letzten Jahr in politischen, karitativen, religiösen oder anderen Organisationen; Beurteilung der Macht von Kirchen und religiösen Organisationen; Zweifel oder fester Gottesglaube; empfundene Nähe zu Gott; Glauben an ein Leben nach dem Tod, den Himmel, die Hölle und an Wunder; Einstellung zur Bibel; Gott befaßt sich mit jedem Menschen; Fatalismus; Sinn des Lebens und christliche Lebensdeutung; religiöse Bindung an einen Wendepunkt im Leben; Religionszugehörigkeit des Vaters, der Mutter und des (Ehe)-Partners; Kirchgangshäufigkeit des Vaters und der Mutter; eigene Glaubensrichtung und Kirchgangshäufigkeit im Jugendalter; Häufigkeit des Betens und der Teilnahme an religiösen Aktivitäten; Selbsteinstufung eigener Religiosität; Wahrheit in einer oder in allen Religionen; Vorrang der Loyalität gegenüber einem Freund vor der Wahrheit; Erwartbarkeit eines falschen Zeugnisses zugunsten eines Freundes; Glaube an Glücksbringer, Wahrsager, Wunderheiler und Horoskope; Glaubensbekehrung nach Schlüsselerlebnis; Gottesvorstellung; Beurteilung von Welt und Menschen als gut oder schlecht; gesellschaftliche Regeln oder Gottes Gesetze als Entscheidungsbasis für richtig oder falsch. Demographie: Geschlecht; Alter, Familienstand; Zusammenleben mit einem Partner; Schulbildung; Art und zeitlicher Umfang der beruflichen Beschäftigung; Beruf (ISCO-Code); privater oder öffentlicher Arbeitgeber; berufliche Selbständigkeit und Anzahl der Angestellten; Vorgesetztenfunktion und Kontrollspanne; Wochenarbeitszeit; Einkommen; Haushaltsgröße; Haushaltszusammensetzung; Mitarbeiterzahl; Gewerkschaftsmitgliedschaft; Parteineigung und Wahlverhalten; Selbsteinstufung auf einem Links-Rechts-Kontinuum; Religionszugehörigkeit; Kirchgangshäufigkeit; Selbsteinstufung der sozialen Schichtzugehörigkeit. Zusätzlich verkodet wurden: Region; ländliche oder urbane Gegend; Ortsgröße; ethnische Identifikation.

Pew Research Center conducted random probability-based surveys among a total of 10,390 adults (ages 18 and older) in five places: Hong Kong, Japan, South Korea, Taiwan and Vietnam. Interviewing in Japan, South Korea and Taiwan was carried out under the direction of Langer Research Associates, and interviewing in Hong Kong and Vietnam was carried out under the direction of D3 Systems. In Hong Kong, Japan, South Korea and Taiwan, interviews were conducted via computer-assisted telephone interviewing (CATI). In Vietnam, interviews were administered face-to-face using tablet devices, also known as computer-assisted personal interviewing (CAPI). All surveys were conducted between June 2 and Sept. 17, 2023.

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 (grant 62287). This publication does not necessarily reflect the views of the John Templeton Foundation.

As of June 2024, one report has been published that focuses on the findings from this data: Religion and Spirituality in East Asian Societies: https://www.pewresearch.org/religion/2024/06/17/religion-and-spirituality-in-east-asian-societies

This file assembles data from multiple sources on 256 countries and territories, and also aggregates this data globally and by 22 world regions. The file presents most of the data available on the ARDA National Profiles as of 2018 in a single downloadable dataset. Many of the measures are from the ARDA's coding of the 2008 US State Department's International Religious Freedom (IRF) Reports. This coding produced data on 198 different countries and territories (see the Summary file for the International Religious Freedom Data, 2008 for a list of countries coded, available for download from the ARDA), but excluded the United States. In addition, this project assembled (with permission) other cross-national measures of interest to researchers on religion, economics, and politics. They include adherent information from the World Christian Database, scales from Freedom House, the Religion and State Project, the Center for Systemic Peace, the Heritage Foundation, the Correlates of War Project, the Varieties of Democracy Project, the CIRI Human Rights Data Project, and various socio-economic measures from the United Nations, World Bank, and the CIA's World Factbook. The source of each variable in this dataset is acknowledged in the variable's description, except in the case of those variables generated by ARDA researchers' coding of the Department of State's IRF Reports.