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.

Christianity is the major religion in numerous African countries. As of 2024, around 96 percent of the population of Zambia was Christian, representing the highest percentage on the continent. Seychelles and Rwanda followed with roughly 95 percent and 94 percent of the population being Christian, respectively. While these countries present the highest percentages, Christianity was also prevalent in many other African nations. For instance, in South Africa, Christianity was the religion of nearly 85 percent of the people, while the share corresponded to 71 percent in Ghana. Religious variations across Africa Christianity and Islam are the most practiced religions in Africa. Christian adherents are prevalent below the Sahara, while North Africa is predominantly Muslim. In 2020, Christians accounted for around 60 percent of the Sub-Saharan African population, followed by Muslims with a share of roughly 30 percent. In absolute terms, there were approximately 650 million Christians in the region, a number forecast to increase to over one billion by 2050. In contrast, Islam is most prevalent in North Africa, being the religion of over 90 percent of the population in Algeria, Morocco, Tunisia, and Libya. Christianity in the world As opposed to other religions, Christianity is widely spread across continents worldwide. In fact, Sub-Saharan Africa, Latin America and the Caribbean, and Europe each account for around 25 percent of the global Christian population. By comparison, Asia-Pacific and North America make up 13 percent and 12 percent of Christians worldwide, respectively. In several regions, Christians also suffer persecution on religious grounds. Somalia and Libya presented the most critical situation in Africa in 2021, reporting the strongest suppression of Christians worldwide just after North Korea and Afghanistan.

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.

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.

Between Oct. 14, 2014, and May 21, 2015, Pew Research Center, with generous funding from The Pew Charitable Trusts and the Neubauer Family Foundation, completed 5,601 face-to-face interviews with non-institutionalized adults ages 18 and older living in Israel.

The survey sampling plan was based on six districts defined in the 2008 Israeli census. In addition, Jewish residents of West Bank (Judea and Samaria) were included.

The sample includes interviews with 3,789 respondents defined as Jews, 871 Muslims, 468 Christians and 439 Druze. An additional 34 respondents belong to other religions or are religiously unaffiliated. Five groups were oversampled as part of the survey design: Jews living in the West Bank, Haredim, Christian Arabs, Arabs living in East Jerusalem and Druze.

Interviews were conducted under the direction of Public Opinion and Marketing Research of Israel (PORI). Surveys were administered through face-to-face, paper and pencil interviews conducted at the respondent's place of residence. Sampling was conducted through a multi-stage stratified area probability sampling design based on national population data available through the Israel's Central Bureau of Statistics' 2008 census.

The questionnaire was designed by Pew Research Center staff in consultation with subject matter experts and advisers to the project. The questionnaire was translated into Hebrew, Russian and Arabic, independently verified by professional linguists conversant in regional dialects and pretested prior to fieldwork.

The questionnaire was divided into four sections. All respondents who took the survey in Russian or Hebrew were branched into the Jewish questionnaire (Questionnaire A). Arabic-speaking respondents were branched into the Muslim (Questionnaire B), Christian (Questionnaire C) or Druze questionnaire (D) based on their response to the religious identification question. For the full question wording and exact order of questions, please see the questionnaire.

Note that not all respondents who took the questionnaire in Hebrew or Russian are classified as Jews in this study. For further details on how respondents were classified as Jews, Muslims, Christians and Druze in the study, please see sidebar in the report titled "http://www.pewforum.org/2016/03/08/israels-religiously-divided-society/" Target="_blank">"How Religious are Defined".

Following fieldwork, survey performance was assessed by comparing the results for key demographic variables with population statistics available through the census. Data were weighted to account for different probabilities of selection among respondents. Where appropriate, data also were weighted through an iterative procedure to more closely align the samples with official population figures for gender, age and education. The reported margins of sampling error and the statistical tests of significance used in the analysis take into account the design effects due to weighting and sample design.

In addition to sampling error and other practical difficulties, one should bear in mind that question wording also can have an impact on the findings of opinion polls.

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."

This dataset contains the Arab-West Report special reports that were published in 2004.This dataset mainly contains the writings of Cornelis Hulsman ,Drs., among other authors on topics related to Muslim- Christian relations and interfaith dialogue between the West and Islamic world. Additionally this dataset contains reports pertaining to certain Muslim –Christian incidents and reports about allegations of forced conversions of Coptic girls. Some of the articles addressed the issue of missionaries.Further reports address monastic life and recommendations of Arab-West Report's work by other social figures.Furthermore, the dataset included commentary on published material from other sources (reviews/critique of articles from other media).Some of the themes that characterized this dataset:-A description of the history of the conflicts around the development of the convent of Patmos on the Cairo-Suez road.-An overview of a book titled “Christians versus Muslims in Modern Egypt: The Century-Long Struggle for Coptic Equality” by S. S. Hasan.- Rumors of forced conversions Of Coptic girls: A report by Hulsman stated that the US Copts Association published a press release on March 25, 2004 with the title “Coptic Pope Denounces Forced Conversion of Coptic Girls.” He criticized that the US Copts Association for not making much of an effort, if any, to check the veracity of the rumors.- A Glimpse into Monastic Life in Egypt: A Visit to St. Maqarius Monastery:- Another report covered the incident in which a priest and two members of the church board of Taha al-ʿAmeda died after an accident with a speeding car driven by a police officer.- A critique of Al-Usbuʿa newspapers: the author accused the newspaper of cherry-picking statements by Coptic extremists, who are much disliked in the US Coptic community and who have no following. He considered that quoting statements from such isolated radicals gives readers the impression that they represent much more than a few individuals. It has all appearance that al-Usbuʿa has highlighted these radicals to create fear and harm the reputation of US Copts in Egypt.- A number of reports highlighted a visit and the speech delivered by the Archbishop of Canterbury, Dr George Carey (Lord Carey) at the Azhar entitled “Muslims/Christian Relationships: A New Age Of Hope?”- A report covered the first visit made by Archbishop Rowan Williams to the Diocese of Egypt since he became the Archbishop of Canterbury. The archbishop met with President Mubarak, Dr. Muhammad Sayyed Tantawi, the Grand Imam of the Azhar, Pope Shenouda and also laid the foundation stone of Harpur Community Health Centre in Sadat City.- Updates on the developments of AWR’s work to create an electronic archive of information pertaining to relations between Muslims and Christians in the Arab-World in general and Egypt in particular.Additionally, this dataset also provides updates of the then-under construction - Center for Arab-West Understanding (CAWU) web-based Electronic Documentation Center (EDC) for contemporary information covering Arab-West and Muslim-Christian relations.- A report discussed the misconceptions of Christians in Islam.- An editorial commenting on the assassination of Theo van Gogh resulted in a debate in Dutch media about the limits of the freedom of expression.- An article calling on the western readers to be careful with Christian persecution stories from Egypt, they may be true but also may be rumours.-The Muslim World And The West; What Can Be Done To Reduce Tensions?-Text of a lecture for students and professors of different faculties at the University of Copenhagen, , about plans to establish the Center for Arab-West Understanding in Cairo, Egypt.- Escalations following the alleged conversion of A priest’s wife to IslamThe list of authors’ featurd in this dataset goes as follows:Cornelis Hulsman, Drs. , Wolfram Reiss, Rev. Dr. , John H. Watson, Kim Kwang-Chan, Dr. , Kamal Abu al-Majd, Fiona McCallum, Mary Picard , Jeff Adams, Dr., Rev., Jennie Marshall , Marcos Emil Mikhael, Usamah W. al-Ahwani, Sawsan Jabrah and Nirmin Fawzi, Hānī Labīb, George Carey (Lord), Rowan Williams, Lambeth Palace Press Office, H.G. Bishop Munir Hanna Anis Armanius, Eildert Mulder, Rīhām Saʿīd, Tharwat al-Kharabāwī, Geir Valle, Janique Blattman, Iqbal Barakah , Munā ʿUmar, Dieter Tewes, ʿAmr Asʿad Khalīl, Dr., Janique Blattmann, Vera Milackova, Tamir Shukri, and Christiane Paulus All reports are written in English, though some reports feature Arabic text or cite Arabic sources.

The eighteenth of 20 years of International Social Survey Programme (ISSP) surveys in New Zealand by Professor Philip Gendall, Department of Marketing, Massey University.A verbose rundown on topics covered follows.Content: attitudes towards religious practices. 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 organisations, 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).Judgement on the power of churches and religious organisations; 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; 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 (not stated in all countries): questions in countries with an appreciable number of Evangelical Protestants): ‘born-again’ Christian; attitudes towards the Bible (or appropriate holy book); questions generally applicable for all countries: 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; concept of God (semantic differential scale: mother – father, master – spouse, judge – lover, friend – king); belief in lucky charms, fortune tellers, faith healers and horoscopes; social rules or God’s laws as basis for deciding between right and wrong; attitudes towards members of different religious groups (Christians, Muslims, Hindus, Buddhists, Jews, Atheists or non-believers.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.

Replication data set (STATA format) and R code to reproduce analyses and figures in the paper. Abstract: What citizens think about Muslim immigrants is of great importance for some of the most pressing challenges facing Western democracies. To advance our understanding of what “Islamophobia” really is – i.e. whether it is a dislike based on immigrants` ethnic background, their religious identity or their specific religious behaviour – we fielded a representative online survey experiment in the UK in the summer 2015. Our results suggest that Muslims are not per se viewed more negatively than Christian immigrants. Instead, we provide evidence that citizens’ uneasiness with Muslim immigration is first and foremost the result of a rejection of fundamentalist forms of religiosity. This suggests that com-mon explanations, which are based on simple dichotomies between liberal supporters and conservative critics of immigration need to be re-evaluated. While the politically left and culturally liberal have more positive attitudes towards immigrants than right leaning and conservatives, they are also far more critical towards religious groups. We conclude that a large part of the current political controver-sy over Muslim immigration has to do with this double opposition. Importantly, the current political conflict over Muslim immigration is not so much about immigrants versus natives or even Muslim versus Christians as it is about political liberalism versus religious fundamentalism.

Historically, Portugal has been a country of Catholics. The 2021 census demonstrated that this trend has not been inverted, as over 80 percent of the population in Portugal identified as Catholic. Protestant or Evangelic believers accounted for more than two percent of the population, while Jehovah's Witnesses constituted one percent of residents. Among non-Christian faiths, Muslims were the most representative group, making up 0.42 percent of the population.

Religious but generally not practicing the faith

In the same year, Catholics numbered more than seven million people spread throughout the country, conquering the religious majority in the mainland and in the two autonomous regions. Citizens without religion totaled more than 1.2 million, which made of them the second most numerous religious group in Portugal. Young people presented the same religious trend, with young Catholics being the most representative group, followed by non-religious. Among youngsters, the attendance of religious events was mostly conducted occasionally, while a quarter did not participate in such proceedings at all.

The contribute of immigration to the growth of Evangelical Christianity

Despite being the minority, non-Catholic Christian and non-Christian faiths have been growing in Portugal. In 2011, Evangelical believers totaled 75.6 thousand, more than doubling ten years after. Such growth was partially motivated by the increase in Brazilian immigration, as more than 61 percent of new members of Evangelical churches in 2023 were of Brazilian origin. In fact, Brazil was the place of origin of almost 82 percent of all the immigrant Evangelical Christians residing in Portugal. However, more than a quarter of new Evangelical Christians were Portuguese, which shows that other religions, namely Christian Catholicism, have been losing members to Evangelical Catholicism.

Mali is a predominantly Muslim country with 94.84 percent of the population belonging to Islam. Of that 94.84 percent, only 0.8 percent is Shi’a versus the greater majority of Sunni Muslims in the country. While most of the population is Muslim, a small minority practice other religions as well; 2.37 percent Christianity, 2.02 percent Animist, 0.04 percent Other, 0.45 percent Atheist/Agnostic, and 0.28 percent Undeclared. Of the 2.37 percent of Christians in Mali, the majority of those are Roman Catholic. The Catholic Church has six dioceses that make up less than two percent of Mali’s population. Mali is typically defined as a secular state, with a constitution and code of laws that protect the public’s right for religious freedom and practice.

While the Malian government is officially secular, it frequently consults the moderate High Council of Islam (HCIM) and the Committee of Wise Men on controversial social issues of national scope. The HCIM is an umbrella organization with representatives from all significant Muslim organizations in-country as well as over 160 non-governmental organizations. The Committee of Wise Men includes the Catholic Archbishop and prominent Malian Protestant and Muslim leaders. In an effort to enshrine its commitment to multi-faith democracy, the Malian government has declared a diverse set of religious holidays as national holidays, including Mawloud, the Prophet’s Baptism, Easter Monday, Eid al- Fitf, Tabaski, and Christmas.

Religion is not taught in any public school in Mali. There are some private schools and madrasas that do offer both Christian and Islamic teachings in addition to the state-mandated secular curriculum. In Mali, most madrasas are located in the south in areas such as Sikasso (600), Segou (428), and Bamako (268). In the northern regions of Mali there are a little over 300 madrasas.

In recent months, a loose coalition of militant Tuareg and Islamist groups, including al-Qaeda in the Islamic Maghreb (AQIM), Ansar Dine, the Movement for Unity and Jihad in West Africa (MUJAO), and the Azawad National Liberation Movement (MNLA), has taken over northern Mali with the goal of forming an Islamic state in the Trans-Sahara region. Areas under militant control have seen the imposition of strict Sharia law, including bans on music and severe restrictions on women and practitioners of non-Islamic faiths. In Timbuktu and other northern urban centers, different Islamic groups have destroyed numerous ancient Sufi mosques, tombs, and other artifacts in an effort to purge the region of “heretical” faiths.

This dataset contains the Arab-West Report special reports that were published in 2007. This dataset mainly contains the writings of Cornelis Hulsman, Drs., among other authors on topics related to Muslim- Christian relations and interfaith dialogue. Additionally, this dataset features certain reports related to the Christian faith in Egypt, Monastic life and Coptic traditions.

Some of the articles address the media coverage of Muslim-Christian incidents and sectarian tensions, and how biased media reporting can often exacerbate existing tensions between groups. These articles feature a number of interviews conducted by Arab West Report with prominent social figures and scholars.

Additionally, reports from this dataset discuss conversion cases and interfaith meetings that were held at the time. This dataset also contains media critique from Arab West Report Editor-in-Chief Cornelis Hulsman, Drs.

Some of the themes that characterize this dataset include:

- Authors report on their trip to see the celebration of the Holy Family crossing the Nile River in a village in Upper Egypt. They reflect on their experiences and the need to improve dialogue between Muslims and Christians in Egypt.

- An overview of a forum organized by the Center for Civilizational Studies and Dialogue between Cultures at Cairo University to introduce a book written by Father Christian van Nispen, sj, entitled, ‘Christians and Muslims: Brothers before God.’ van Nispen’s principle argument is that both Muslims and Christians worship one and the same God, but according to different understandings.

- Another report highlighted the second conference on bias, entitled: ‘The International Conference for Dialogue between Civilizations and the Different Tracks of Knowledge.’ The 4-day conference, was sponsored by the Program for Civilizational Studies and Dialogue between Cultures at Cairo University, and the International Institute of Islamic Thought.

- The Arab West Report annual report: The Center for Arab-West Understanding presents its annual report for 2006.

Media critique:

- “Minister Of Awqaf Dr. Hamdi Zakzouk Falsely Accused Of Calling For The Death Penalty For Apostates From Islam”: Arab-West Report responds to media claims that Dr. Hamdi Zakzouk called for the death penalty for apostates from Islam.

-In another report, the authors stress that misguided media reporting often only serves to further tensions, particularly in cases of sectarian strife. Another article presents the transcript of a lecture for the Arab Thought Forum. It considers media distortions and mis-representation in the media that only serve to further antagonize Muslim-Christian relations and the perception of Islam / the Arab world in the West. Cornelis Hulsman, Drs., explains the role of the Center for Arab West Understanding, and the importance of constructive, unbiased, and fully researched journalism.

-Hulsman stressed in one of his articles that media frequently manipulate headlines in an effort to present stories in the context they desire. Headlines are also frequently sensationalized in an effort to attract a larger number of readers, but if this also distorts a story this should be questioned. Cornelis Hulsman, Drs., stresses the danger of ignorant media reporting, and the damage that inaccurate fact-checking can cause. He provides a number of examples from various intellectuals, commenting on stories that have been sensationalized in the media, and the negative effects this reporting had on Arab-West relations and on furthering dialogue between the Islamic and Arab world and the West.

Interviews:

-“An interview With Father Basilius About Father Matta Al-Maskin”: Father Basilius discusses the history and theological philosophies of Father Mattá al-Maskīn. The interview is mainly focused on theology and the practices of clergymen.

- An interview with Tarek Heggy at CIDT where Drs. Cornelis Hulsman and staff members discuss sensitive issues throughout the Arab world.

- An interview by AWR/ CIDT interns with Dr. Hala Mustafa, where she comments on her role in the National Democratic Party’s Policies Committee, her opinions on reform in Egypt, critiques the role of Egyptian security, and outlines the necessary steps needed for reform to take effect.

- “Saad Eddin Ibrahim Meets With CIDT Interns To Discuss How Islamists Have Changed”: Saad Eddin Ibrahim, is one of the most outspoken critics of the Egyptian government, who was imprisoned from 2000-2003 for his critique. Saad Eddin Ibrahim is a liberal secularist, but as a result of his strong democratic stance, he defends the rights of all groups in society, including Islamists, to participate in the politics of the country. CIDT-interns met with him for a talk about his life and his views.

-A review of the Annual Anglican-Al Azhar Interfaith Meeting Dialogue held in All-Saints Cathedral which implicitly...

This data set is part of the following publication:Jetten, M. (2018). Knowledge of interaction styles and dimensions of interpretation in interreligious adult education. An empirical study of the effects of a hermeneutic-communicative curriculum. Radboud University. Münster: LIT Verlag.This book reports on an evaluation study of a curriculum on interreligious dialogue among Christian and Muslims adults in the Netherlands. It was organized as a PhD-project between 2007 and 2013 at the Faculty of Philosophy, Theology and Religious Studies of Radboud University, financed by Stichting Nieuwegen.The primary aim of this research is to explain the contribution of a curriculum to knowledge of interaction styles and hermeneutic distinctions that are used to express and interpret the views on religious phenomena of adherents from different religious traditions. We consider knowledge of communication and interpretation conditional for mutual understanding between adherents of different religious traditions. We refer to this as hermeneutic-communicative learning. The focus of this dissertation is not solely religious phenomena, but the way that participants express and interpret these phenomena. Hence, the research goal of this study is: explaining the contribution of a hermeneutic-communicative curriculum using the method of mediated learning to the acquisition of knowledge of interaction styles and dimensions for interpreting religious phenomena.This study uses a quasi-experimental design with pre-test and post-test, based on two non-equivalent groups (“untreated non-equivalent control group design with pre-test and post-test”, Cook & Campbell 1979, 103-129). To study the effects of participation in our curriculum, we distinguish two research groups, an experimental group that participates in the intervention, and a control group that does not participate. In both groups a pre-test and a post-test is held, respectively before and after the intervention.Our research population are Christian and Muslim adults in the Netherlands who are interested in interreligious meetings. To be able to reliably estimate the characteristics of the research population, we required a sample of at least 400 respondents in total, with 200 participants in the experimental group and 200 in the control group. Regarding the experimental group, we aimed at 20 curriculum locations, each with about twelve participants, making sure that respondent still feel secure to exchange religious beliefs and practices in a personal and informal way. We sought a group distribution of at least a third Christians or a third Muslims at each location. Regarding religion, the relative number of Christians in the control group appeared to be higher than in the experimental group. Therefore, in the analyses, we randomly reduced the number of Christians in the control group by 40%, by deleting the third and fifth of each five Christian respondents in the control group. This resulted in a total number of 260 respondents in the experimental group and 132 respondents in the control group.Part of this research project of Radboud University is the material for an interreligious course. It has been developed for Christian and Muslim adults with interest in interreligious communication. Participants get acquainted with a practical method that eases interreligious dialogue, focused at both enriching one’s own religious identity as well as getting familiar with the religion of the other. Focus is learning to communicate from the personal perspective, applied to substantive themes from Christianity and Islam.You are welcome to re-use and adjust all available curriculum materials and guidance sheets. Feel free to use part of the material, split up the material in separate units, or adjust to materials to your own needs, as long as you respect the copyright. Please refer to this dataset and the aforementioned publication.The data set contains various types of files, which are further explained in the read me first file.- Read me first file- Data files (SPSS files)- Documentation on the data set (methodology and measuring instruments)- Documentation on the interreligious curriculum (including the full program and guidance sheets for educators)

This graphic shows the forecasted number of Christians, Muslims, Jews, Hindus, Buddhists, religiously unaffiliated people, believers in folk religions and in other religions in France in 2022. With almost ** million people identifying themselves as Christians, Christianity was the most represented religion in France. Furthermore, about **** million people considered themselves religiously unaffiliated.

Roughly 85 percent of Guinea’s population is Muslim, primarily of the Sunni school. Muslims constitute a majority in all four geographic regions. Christians, mostly Roman Catholic, comprise an 8 percent minority and are situated primarily in Conakry and eastern parts of the Forest Region.Other Christian denominations include Anglicans, Baptists, Jehovah's Witnesses, Seventh-Day Adventists, and various evangelical subgroups. Approximately 7 percent of inhabitants, located principally in the Forest Region, adhere exclusively to indigenous religious beliefs. Islam was introduced in Guinea in the 17th century in what is now the country’s northeast. Starting in the late 1720s, the Fulani ethnic group established a theocratic Muslim state in the mountainous Fouta Djallon region. The Fulani created an ethnoreligious social hierarchy which relegated non-Muslims to the lowest rungs of the social ladder. Though the state was ultimately assimilated into Guinea-proper, the Fulani have remained the country’s most ardent Muslim population, ahead of the Mandinka subgroup of the Mandé people. The non-Muslim Soso people were gradually pushed out of the Fouta Djallon due to Fulani oppression. The majority migrated to coastal parts of Lower Guinea between the 17th and 20thcenturies; an area comprised of the prefectures Boke, Boffa, Conakry, Coyah, Dubreka, Fria, Forecariah, Kindia, and Telimele. Roman Catholic missionaries made inroads into Soso communities following their (the Soso’s) establishment of trade ties with Europe. Many Guinean children, particularly in the Fouta Djallon region attend Islamic schools, which combine the government’s secular curriculum with Quranic studies. More devout Muslims student may enroll at a madrassah, or mosque school, which typically forego French for Arabic as the language of instruction, and adhere exclusively to a religious studies curriculum. Though Guinea’s constitution guarantees religious freedom, Islam enjoys demographic, social, and cultural dominance. In the past some Guineans have claimed the government favors Muslims in its policies, citing the cancellation of classes at publicly funded universities in accommodation of Friday prayers. Despite these and other reports of social discrimination against non-Muslims, religious freedoms are generally respected in the country.

Christianity is the main religion in Sub-Saharan Africa. As of 2020, over *** million people in the region were Christian. Muslims followed, amounting to around *** million. Moreover, folk religions counted over ** million adherents, while the unaffiliated were approximately ** million.

Data on religion by gender and age for the population in private households in Canada, provinces and territories.

This dataset contains the Arab-West Report special reports that were published in 2005.This dataset mainly contains the writings of Cornelis Hulsman, Drs., among other authors on topics related to Muslim-Christian relations and interfaith dialogue between the West and Islamic world. Many of the articles also discuss tensions between Muslims and Christians in Egypt throughout the year. Notably, in this dataset, a number of the articles address the famous incident of the Danish cartoons and drawings of Prophet Muhammad which caused an uproar in the Islamic world. Other prominent subjects in this dataset include reports on monastic life and articles about Coptic Orthodox Bishops.Furthermore, the dataset included recommendation of Arab-West Report's work by other social figures and commentary on published material from other sources (reviews/critique of articles).Some of the themes that characterized this dataset:Book reviews of S.S. Hasan’s Book, "Christian Versus Muslim In Modern Egypt: The Century-Long Struggle For Coptic Equality" by a number of authors listed in this dataset.-John. H. Watson, who knows Pope Shenouda and many of the Bishops mentioned in the book, closes his review with Hasan’s words: “It is doubtful that the Copts have made much headway, in their century-long tortuously slow trajectory toward citizenship with equal rights."-PhD student Fiona McCallum concluded that by focusing on the bishops of the Coptic Orthodox Church, Hasan provides a clear and original study of the impact of the reform movement. McCallum explains that the use of traditions such as Coptic martyrology combined with modernization of the church administration has allowed the church to successfully assimilate Coptic cultural and political space in to its own structures.- An account of how the murder of the Armanious family had been received in the US Coptic community. The Coptic community held a candlelight vigil for the Armanious family in Los Angeles.- A report on a visit by a Christian-Muslim dialogue group from Austria to Egypt with the desire to discover a new context for Muslim-Christian relations. The group hoped that this visit might inspire similar Christian-Muslim dialogue in Europe. The group experienced dialogue at very different levels, from religious leaders and prominent intellectuals to the grassroots level in a village in Banī Swayf. The Austrians were impressed by the deep and genuine friendships between Muslims and Copts and their shared commitment to social work.Arab West Report developments:-Invitation to Mustafa Abaza to join the AWR Board of Advisors.Arab West Report Recommendations-Muhammad Abu Laylah, Professor of Islamic Studies in English and Head of the English Department at the Azhar University recommends Arab West Report's work.-An author praised the solid contribution of Arab West Report to providing deeper understanding of interfaith dynamics in Egypt and elsewhere by seeking to give context to day-to-day discourses and events that often appear senseless or even capricious to the uninformed observer.Media critique:Hulsman wrote in one of his editorials about the need for journalists to be aware of sectarian sensitivities so as to not contribute to bias and distortion of facts.-A critique of an article published by Al-ʾUsbūʿ that reinforces a widespread belief that Americans are trying to use Egypt’s Christians to create a wedge between Muslims and Christians with the purpose of weakening Egypt. The author considered that the article lacks accuracy but evinces Egyptian distrust of US involvement in religious issues in Egypt.- An Interview with Amīr Mīlād, a Christian desert guide, about the monks in Wādī al-Rayyān. Father Basilius of the Monastery of Makarius responded to the articles of Dr. John Watson [Week 21] and Amīr Mīlād [Week 22] about Wādī al-Rayyān. Father Basilius provides more details, commenting on the hierarchical structure of the church.- Baptist pastor Dr. Jeff Adams agrees with Dr. Larry Levine, an Orthodox Jew, that some statements of evangelical Christian leaders supporting Israel are reasons for concern. But Dr. Adams asks to avoid putting all Christian evangelicals and/or fundamentalists in the same box, especially in the emotionally charged religious/political climate of today.- “Lies In A Coptic Letter To US Secretary Of State Condoleeza Rice”: Human rights activist Rā’id al-Sharqāwī disputes the claims of the US Copts Association that a priest from al-Zaqāzīq was murdered in a car accident.The Danish Cartoons controversy:-Discussions on the issue of freedom of expression and media responsibility, following the publication, in a Danish newspaper, of cartoons of the Prophet Muhammad. These cartoons were perceived by Muslims as anti-Islamic.-A response by Danish newspapers to the publication of cartoons of the Prophet Muhammad.-Discovering Islam in Ramadan : During the weekend "Discovering Islam in Ramadān” in the framework of the "Inculturation Training” offered by...

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.

In 2022, ** percent of Hindus and Buddhists worldwide lived in Asia-Pacific. In comparison, ** percent of Jews lived in North America, and **** percent lived in the Middle East and North Africa. Christians were more evenly divided around the continents.