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.

As of 2010, Christianity was the religion with the most followers worldwide, followed by Islam (Muslims) and Hinduism. In the forty years between 2010 and 2050, it is projected that the landscape of world religions will undergo some noticeable changes, with the number of Muslims almost catching up to Christians. The changes in population sizes of each religious group is largely dependent on demographic development, for example, the rise in the world's Christian population will largely be driven by population growth in Sub-Saharan Africa, while Muslim populations will rise across various regions of Africa and South Asia. As India's population is set to grow while China's goes into decline, this will be reflected in the fact that Hindus will outnumber the unaffiliated by 2050. In fact, India may be home to both the largest Hindu and Muslim populations in the world by the middle of this century.

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 statistic illustrates the projected growth of major religious groups from 2015 to 2060. In 2060, it is projected that there will be about 2.9 billion Muslims worldwide, compared to 1.7 billion Muslims in 2015.

From 2022 to 2060, the worldwide population of Muslims is expected to increase by 45.7 percent. For the same period, the global population of Buddhists is expected to decrease by 12.2 percent.

The 2000 constitution of Cote d’Ivoire provides for religious freedom for all citizens. Approximately 40 percent of the population is Christian, another 40 percent is Muslim, and an estimated 25 percent of the population practice indigenous beliefs. Traditionally, the north has been associated with Islam and the south with Christianity. Throughout rural areas and central Cote d’Ivoire you will find people practicing indigenous beliefs. Many nominal Christian and Muslim practitioners practice a hybrid of Christian and indigenous or Muslim and indigenous beliefs. Nearly all Christians and Muslims belong to ethnic groups that believe in animism, fetishism, and witchcraft. Christian groups include Roman Catholics, Jehovah’s Witnesses, Seventh-day Adventists, Methodists, Assemblies of God, and Southern Baptists. The Evangelical Protestant Church of Cote d’Ivoire has over 1500 organized churches in its membership. The Basilica of Our Lady of Peace of Yamoussoukro is a Roman Catholic basilica built in the late 1980s by then-President Felix Houphouet-Boigny. It is considered the largest church in the world. The USD 300 million price tag contributed to a significant portion to the total national debt of Cote d’Ivoire. Historically, Christian religions have been slightly favored by the government with the Catholic Church being the favorite. While Christian schools received subsidies from the Ministry of Education for decades, Muslim schools were only considered official schools and given similar subsidies beginning in 1994. Accusations of discrimination against Islamic and traditional religious communities concerned employment, national identity card renewals, and the aforementioned religious school subsidies. This resulted in government resentment from both indigenous and Muslim populations. A 1999 coup led political leaders to stir up religious divisions between the north and south. Alassane Ouattara, a Muslim northerner was banned from the 2000 election. This led to a 2002 troop mutiny and rebellion by discontent northern Muslims. Religious tensions escalated in 2010 with the presidential election results. Alassane Ouattara was elected president and incumbent President Laurent Gbagbo rejected the results and refused to step down. Ouattara is a northern Muslim, Gbagbo a southern Christian. The ensuing violence, destruction of property, and massive displacement of people divided Cote d’Ivoire into two regions, north and south. The underlying ethnic, religious, and national fragmentation of Cote d’Ivoire contributed greatly to this division. Only minor reports of discrimination based on religious affiliation, belief, or practice have occurred in 2012. ISO3 - International Organization for Standardization 3-digit country code ADM0_NAME - Administration level zero name NAME - Name of religious institution TYPE - Type of religious instituion CITY - City location of religious institution SPA_ACC - Spatial accuracy of site location 1- high, 2 – medium, 3 - low SOURCE_DT - Primary source creation date SOURCE - Primary source SOURCE2_DT - Secondary source creation date SOURCE2 - Secondary source

Christianity was the largest religion in a high number of the countries included in the survey. Of the countries, Peru, South Africa, and Poland had the highest share of Christians at around 75 percent. Moreover, around 90 percent in India and Thailand stated that they believed in another religion, with Hinduism and Buddhism being the major religion in the two countries respectively. Sweden and South Korea were the only two countries where 50 percent or more of the respondents stated that they did not have any religious beliefs.

Pew Research Center surveyed 13,122 adults across six countries in Asia about religious identity, beliefs, and practices, using nationally representative methods. Interviews were conducted face-to-face in Cambodia, Indonesia, Sri Lanka, and Thailand. They were conducted on mobile phones in Malaysia and Singapore. Local interviewers administered the survey from June to September 2022, in eight languages.

This survey is part of the Pew-Templeton Global Religious Futures project, a broader effort by Pew Research Center to study religious change and its impact on societies around the world. The Center previously has conducted religion-focused surveys across sub-Saharan Africa; the Middle East-North Africa region and many countries with large Muslim populations; Latin America; Israel; Central and Eastern Europe; Western Europe; India; and the United States.

This survey includes three countries in which Buddhists make up a majority of the population (Cambodia, Sri Lanka, and Thailand); two countries with Muslim majorities (Malaysia and Indonesia); and one country that is religiously diverse, with no single group forming a majority (Singapore). We also are surveying five additional countries and territories in Asia, to be covered in a future report.

Pew Research Center has produced a supplemental syntax file containing SPSS code to generate common analytic variables in the survey's corresponding report and toplines. The ARDA has provided this syntax in a copyable PDF document as an additional download.

The "Religion and Rule of Law" data set was assembled from multiple data sources to aid the study of connections between religion, corruption, and the rule of law. In the resulting data file, each of the 236 cases represents a country or territory. The data file includes basic country identifiers, governance variables, religious tradition variables, demographic and developmental variables, and geography variables. Indices regarding the rule of law and the level of corruption were generated based on the World Bank's Governance Research Indicators Country Snapshot (GRICS) data set (Kaufman, Kraay, and Mastuzzi 2005). Data on the GDP per capita in constant PPP dollars and related variables are based on data from the CIA's World Factbook 2003. In addition, data on each country's largest religious groups in the years 1900 and 2000 stem from Barrett, Kurian, and Johnson (2001). Sources for all variables are shown in the attached PDF codebook.

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.

The landscape of religious organizations has evolved, reflecting broader societal shifts and economic variables. These institutions have adapted to challenges by embracing digital platforms and enhancing community engagement, leveraging technological innovations to maintain spiritual connections. Economic fluctuations have also impacted how people donate, yet organizations have successfully navigated these changes by offering online donation options and fostering community bonds. Diversification in revenue streams and focusing on inclusivity have allowed many groups to maintain positive revenue growth. Cultural dynamics emphasizing equality have prompted many to adopt practices that resonate with contemporary values, further supporting their mission and outreach. Industry-wide revenue is expected to rise at a CAGR of 0.5% over the past five years, including an estimated 2.5% expansion in 2025 and a total of $159.8 billion. Religious entities have demonstrated resilience, with profitability supported by strategic financial management. Wages constitute a substantial part of budgets, particularly for larger organizations, but careful planning ensures funds are allocated efficiently. Religious entities have managed to end fiscal years with budget surpluses, attributed to diligent cost control and donor support. Digital engagement has become a cornerstone for sustaining financial contributions, allowing steady income and reduced dependency on in-person donations. Though shifting economic conditions posed revenue fluctuations, strategic planning and community-centric approaches have driven ongoing resilience and sustainability. The anticipated trajectory for these organizations suggests a continued embrace of innovative outreach and technology to bolster engagement. Organizations will likely enhance efforts to connect with younger demographics, shaping experiences that align with evolving cultural preferences. The expected rise in donations, influenced by demographic changes and economic stability, presents opportunities for expanded programs and community outreach. By staying attuned to societal shifts and integrating technology, religious groups aim to maintain their relevance and engage broader audiences. The future promises growth through diversified funding, engagement strategies targeting younger members and leveraging technological advancements to strengthen spiritual and communal ties. Industry revenue is expected to boost at a CAGR of 1.4% over the next five years, reaching $171.6 billion in 2030.

The 2000 constitution of Cote d’Ivoire provides for religious freedom for all citizens. Approximately 40 percent of the population is Christian, another 40 percent is Muslim, and an estimated 25 percent of the population practice indigenous beliefs. Traditionally, the north has been associated with Islam and the south with Christianity. Throughout rural areas and central Cote d’Ivoire you will find people practicing indigenous beliefs. Many nominal Christian and Muslim practitioners practice a hybrid of Christian and indigenous or Muslim and indigenous beliefs. Nearly all Christians and Muslims belong to ethnic groups that believe in animism, fetishism, and witchcraft. Christian groups include Roman Catholics, Jehovah’s Witnesses, Seventh-day Adventists, Methodists, Assemblies of God, and Southern Baptists. The Evangelical Protestant Church of Cote d’Ivoire has over 1500 organized churches in its membership. The Basilica of Our Lady of Peace of Yamoussoukro is a Roman Catholic basilica built in the late 1980s by then-President Felix Houphouet-Boigny. It is considered the largest church in the world. The USD 300 million price tag contributed to a significant portion to the total national debt of Cote d’Ivoire. Historically, Christian religions have been slightly favored by the government with the Catholic Church being the favorite. While Christian schools received subsidies from the Ministry of Education for decades, Muslim schools were only considered official schools and given similar subsidies beginning in 1994. Accusations of discrimination against Islamic and traditional religious communities concerned employment, national identity card renewals, and the aforementioned religious school subsidies. This resulted in government resentment from both indigenous and Muslim populations. A 1999 coup led political leaders to stir up religious divisions between the north and south. Alassane Ouattara, a Muslim northerner was banned from the 2000 election. This led to a 2002 troop mutiny and rebellion by discontent northern Muslims. Religious tensions escalated in 2010 with the presidential election results. Alassane Ouattara was elected president and incumbent President Laurent Gbagbo rejected the results and refused to step down. Ouattara is a northern Muslim, Gbagbo a southern Christian. The ensuing violence, destruction of property, and massive displacement of people divided Cote d’Ivoire into two regions, north and south. The underlying ethnic, religious, and national fragmentation of Cote d’Ivoire contributed greatly to this division. Only minor reports of discrimination based on religious affiliation, belief, or practice have occurred in 2012. ISO3 - International Organization for Standardization 3-digit country code ADM0_NAME - Administration level zero identification / name RELIGION - Type of religion SOURCE_DT - Primary source creation date SOURCE - Primary source

Abstract

The World Values Survey (www.worldvaluessurvey.org) is a global network of social scientists studying changing values and their impact on social and political life, led by an international team of scholars, with the WVS association and secretariat headquartered in Stockholm, Sweden. The survey, which started in 1981, seeks to use the most rigorous, high-quality research designs in each country. The WVS consists of nationally representative surveys conducted in almost 100 countries which contain almost 90 percent of the world’s population, using a common questionnaire. The WVS is the largest non-commercial, cross-national, time series investigation of human beliefs and values ever executed, currently including interviews with almost 400,000 respondents. Moreover the WVS is the only academic study covering the full range of global variations, from very poor to very rich countries, in all of the world’s major cultural zones. The WVS seeks to help scientists and policy makers understand changes in the beliefs, values and motivations of people throughout the world. Thousands of political scientists, sociologists, social psychologists, anthropologists and economists have used these data to analyze such topics as economic development, democratization, religion, gender equality, social capital, and subjective well-being. These data have also been widely used by government officials, journalists and students, and groups at the World Bank have analyzed the linkages between cultural factors and economic development.

Geographic coverage

This survey covers El Salvador.

Analysis unit

• Household
• Individual

Universe

The WVS for El Salvador covers national population, aged 18 years and over, for both sexes.

Kind of data

Sample survey data [ssd]

Sampling procedure

The sample (N=1254) was designed to be representative of the entire adult population, i.e. 18 years and older, of your country. The lower age cut-off for the sample was 18 and there was not any upper age cut-off for the sample.

Mode of data collection

Face-to-face [f2f]

Research instrument

The WVS questionnaire was in Spanish. Some special variable labels have been included such as: V56 Neighbours: People of different religion. Special categories labels are: V167 Least liked groups: labels are different (we show in parenthesis the recodifications) 1. Capitalists (2), 2. Communists (3), 3. Homosexuals (5), 4. Criminals (6), 5. Right extremists (7), 0. None (8) 9. No answer (9). V179 Religion has different labels. Country Specific variables included are: The variables political parties V210 a V212 and Region: V 234.

Sampling error estimates

+/- 2,8%

Faith Based Tourism Market Outlook

The global faith-based tourism market size is anticipated to grow significantly from $18.4 billion in 2023 to an estimated $35.9 billion by 2032, driven by a compound annual growth rate (CAGR) of 7.4%. This growth is largely fueled by the increasing interest in spiritual journeys, religious celebrations, and cultural heritage explorations that transcend mere leisure travel. The market is witnessing substantial expansion as more travelers seek experiences that align with their spiritual beliefs and religious practices.

The faith-based tourism market is gaining momentum due to multiple growth factors. A significant driver is the rising disposable income and the increased ability of individuals to spend on travel to religious destinations. Many individuals from diverse religious backgrounds now prioritize spiritual journeys and pilgrimages as part of their travel plans. Moreover, the democratization of travel information through digital platforms has made it easier for people to learn about and plan trips to religious sites around the world, further boosting the market.

Another factor propelling the growth of faith-based tourism is the increasing elderly population, particularly in developed nations, who have both the time and resources to engage in religious travel. Senior citizens often view pilgrimages as an essential part of their religious duties, leading to a surge in demand for faith-based travel services catering specifically to this demographic. Furthermore, many religious organizations and tour operators have started offering specialized packages that include guided tours, accommodation, and other services tailored to the needs of senior travelers.

Technological advancements and the rise of social media also play a crucial role in the growth of this market. Social media platforms allow travelers to share their experiences, inspiring others to embark on similar journeys. Additionally, advancements in travel technology facilitate easier booking processes, more accessible information about destinations, and enhanced safety measures. This has made faith-based tourism more appealing and accessible to a broader audience, including younger generations who might be looking to explore their religious heritage.

Regionally, Asia Pacific is expected to witness the most significant growth in faith-based tourism. Countries like India, with its multitude of religious sites, and Japan, known for its historic temples and shrines, are becoming increasingly popular among faith-based tourists. Meanwhile, Europe, with its rich Christian heritage and numerous pilgrimage sites, remains a stronghold in this market. Growing interconnectivity and improved tourism infrastructure across these regions are facilitating easier access to these spiritual destinations, further stimulating market growth.

Type Analysis

The faith-based tourism market is segmented by type into several categories: pilgrimages, religious conventions, faith-based cruises, missionary travel, and others. Pilgrimages make up the largest segment, as they are integral to many religious traditions. Pilgrimages to destinations like Mecca for Muslims, the Vatican for Catholics, and the Ganges River for Hindus see millions of participants each year. This segment's growth is driven by the intrinsic value these journeys hold for believers, often seen as fulfilling religious obligations or aspirations, contributing significantly to the overall market size.

Religious conventions form another significant segment. These large gatherings, such as the World Youth Day for Catholics or the Hajj for Muslims, attract thousands of participants from around the globe. The growing frequency and scale of these events reflect the increasing organization within religious communities to foster communal worship and learning experiences. The logistics and travel services tailored to support such conventions are becoming more sophisticated, thereby enhancing the appeal and accessibility of these events to international attendees.

Faith-based cruises are a burgeoning segment within the market. These cruises offer a unique blend of leisure and religious education, where travelers can enjoy luxury amenities while participating in spiritual activities like prayer sessions, religious lectures, and communal worship. The convenience and comfort provided by cruises have made this segment particularly popular among families and older adults, contributing to its growing market share.

Missionary travel, though smaller in comparison to

In 2023, over ** percent of Indonesians declared themselves to be Muslim, followed by *** percent who were Christians. Indonesia has the largest Islamic population in the world and for this reason is often recognized as a Muslim nation. However, Indonesia is not a Muslim nation according to its constitution. The archipelago is a multifaith country and officially recognizes six religions – Islam, Protestantism, Catholicism, Buddhism, Hinduism, and Confucianism. Not all provinces in Indonesia are Muslim majority The spread of Islam in Indonesia began on the west side of the archipelago, where the main maritime trade routes were located. Until today, most of the Indonesian Muslim population are residing in Western and Central Indonesia, while the majority religion of several provinces in Eastern Indonesia, such as East Nusa Tenggara and Bali, is Christian and Hindu, respectively. Discrimination towards other beliefs in Indonesia The Indonesian constitution provides for freedom of religion. However, the Government Restrictions Index Score on religion in Indonesia is relatively high. Indonesians who practice unrecognized religions, including Indonesia’s indigenous or traditional belief systems, such as animism, dynamism, and totemism, face legal restrictions and discrimination. Indonesian law requires its citizens to put one of the recognized religions on their national identity cards, with some exceptions for indigenous religions. Although legally citizens may leave the section blank, atheism or agnosticism is considered uncommon in Indonesia.

ALLBUS (GGSS - the German General Social Survey) is a biennial trend survey based on random samples of the German population. Established in 1980, its mission is to monitor attitudes, behavior, and social change in Germany. Each ALLBUS cross-sectional survey consists of one or two main question modules covering changing topics, a range of supplementary questions and a core module providing detailed demographic information. Additionally, data on the interview and the interviewers are provided as well. Key topics generally follow a 10-year replication cycle, many individual indicators and item batteries are replicated at shorter intervals.

The main question module of ALLBUS 2023 is ´Religion and World View.´ Another focus of the survey was the replication of questions from a broad range of topics. This included questions on lifestyle and personality, political attitudes, ethnocentrism and minorities as well as on social inequality.

ALLBUS 2023 was conducted in a mixed-mode design (CAPI (computer-assisted personal interview), MAIL (postal self-completion) and CAWI (computer-assisted web interview)).
Social monitoring of trends in attitudes, behavior, and societal change in the Federal Republic of Germany. The main topics in 2023 are:

1.) Lifestyle and personality 2.) Social inequality 3.) Religion and world view 4.) Ethnocentrism and minorities 5.) Political attitudes 6.) Other topics 7.) ALLBUS-Demography 8.) Data on the interview (paradata) 9.) Added value

Topics:

1.) Lifestyle and Personality: Internet use: frequency and type of device; frequency of reading books / e-books; importance of life aspects: family and children, work and occupation, free time and recreation, friends and acquaintances, relatives, religion and church, politics and public life, neighbours; social pessimism and orientation towards the future (anomia), interpersonal trust, overall life satisfaction, self-assessment of overall health.

2.) Social Inequality: Self-assessment of social class, fair share in standard of living, assessment of access to education, perceived prerequisites for success in society, attitudes towards social inequality and the welfare state, evaluation of personal social security; stance on extension or reduction in social services; attitudes towards different ideas of social justice.

3.) Religion and world view: Individual religiousness and attitudes towards religion:
religious belief and reason for being (religious cosmology, meaning of life), self-assessment of religiousness and spirituality, frequency of meditation, religious indifference, religious experiences in personal life, attitude towards alternative forms of belief and parabelief, belief in God; belief in a life after death; belief in heaven, hell, and miracles; belief in reincarnation; religious fundamentalism. Religious affiliation, religious rites and practices:
present and former denominational membership or other religious affiliation; leaving the church (reasons and when), frequency of church attendance or of visiting a house of worship, frequency of prayer; wish for religious funeral, married in church or according to religion, importance of religion in parental home, importance of religion in raising own children, baptism of children. Value orientations: Values and Life Goals Inventory (VaLiGo): wealth, experiencing community, hedonism, tolerance, tradition, self-reliance, achievement, conformity, stimulation, risk avoidance; individual value orientations (Klages): respect law and order, high standard of living, have power and influence, fantasy and creativity, security, help marginalized social groups, ability to assert oneself, industry and ambition, tolerance, political engagement, hedonism, faith in God, occupational achievement, self-realization; materialism / postmaterialism (Inglehart): importance of law and order, fighting rising prices, free expression of opinions and influence on governmental decisions; Moral attitudes:
moral assessment of deviant acts; attitude towards techniques of reproductive medicine; attitudes towards assisted suicide.

4.) Ethnocentrism and minorities: Attitude towards the influx of various groups of immigrants, attitudes towards the foreigners living in Germany, contacts with foreigners, pride in being a German, perceived consequences of presence of foreigners in Germany, ranking of citizenship requirements, social distance to ethnic minorities and foreigners, support for the teaching of Islam in public schools; support for the building of mosques in Germany, attitudes towards Islam (Islamophobia), perceived risks and chances with respect to refugees.

5.) Politics: Willingness to engage in different forms of political participation, confidence in public institutions and organizations (public health service, federal constitutional court, federal parliament (Bundestag), city or municipal administration, churches, judiciary, television, newspapers, universities, federal government, the...

According to a survey conducted in South Korea in 2023, over ** percent of respondents reported no religious affiliation, while approximately ** percent identified as Christians and ** percent as Buddhists. Religious population South Korea is a multi-religious society where Christianity, Buddhism, and various other religions coexist with shamanism. According to a previous study, the domestic religious population appeared to decline over time after reaching its peak in 2005, at nearly ** million people. In contrast, the share of people who are religiously unaffiliated has increased in recent years. Within the last two decades, the religiously unaffiliated population has increased from about ** percent to more than ** percent. Shamanism Shamanism has continued to significantly influence the daily lives of many South Koreans. According to a survey conducted in 2023, about ** percent of respondents reported having consulted a fortune-teller within the past year. Roughly ** percent of those respondents were already affiliated with a religion.

Islam is the major religion in many African countries, especially in the north of the continent. In Comoros, Libya, Western Sahara, at least 99 percent of the population was Muslim as of 202. These were the highest percentages on the continent. However, also in many other African nations, the majority of the population was Muslim. In Egypt, for instance, Islam was the religion of 79 percent of the people. Islam and other religions in Africa Africa accounts for an important share of the world’s Muslim population. As of 2019, 16 percent of the Muslims worldwide lived in Sub-Saharan Africa, while 20 percent of them lived in the Middle East and North Africa (MENA) region. Together with Christianity, Islam is the most common religious affiliation in Africa, followed by several traditional African religions. Although to a smaller extent, numerous other religions are practiced on the continent: these include Judaism, the Baha’i Faith, Hinduism, and Buddhism. Number of Muslims worldwide Islam is one of the most widespread religions in the world. There are approximately 1.9 billion Muslims globally, with the largest Muslim communities living in the Asia-Pacific region. Specifically, Indonesia hosts the highest number of Muslims worldwide, amounting to over 200 million, followed by India, Pakistan, and Bangladesh. Islam is also present in Europe and America. The largest Islamic communities in Europe are in France (5.72 million), Germany (4.95 million), and the United Kingdom (4.13 million). In the United States, there is an estimated number of around 3.45 million Muslims.

In 2020, Indonesia recorded the largest population of Muslims worldwide, with around 239 million. This was followed with around 226.88 million Muslims in Pakistan and 213 million Muslims in India.

In 2021, 53.3 percent of the total population in Canada were Christian, 4.9 percent were Muslim, but almost more than a third are not religious at all – with the rest stating they adhere to Hinduism, Sikhism, Buddhism, the Jewish faith, and other Christian denominations. Canada’s religious pluralismCanada is not a very religious country in general. Canadians adhere to a wide variety of beliefs and faiths, with the majority following Christianity, followed by those who do not believe in any deity or religion at all. As with many Western countries, the younger generations are less inclined to identify with faith, and Christianity in particular is not as popular as it is among the older generations. Alternative worship for the younger generations?Canadian teenagers are no less enthusiastic about religion than their parents, and they are just as grounded in their faith as the older generations. They are, however, also just as indecisive when it comes to whether they would call themselves religious or not. Interestingly, they seem much more interested in traditional aboriginal spirituality than in the Judeo-Christian model. They also seem quite interested in another alternative to Christianity: Buddhism is quite popular among the younger generations. Whether this signifies a general trend away from Christianity and towards religious alternatives remains to be seen.