Jews were the dominant religious group in the Israel-Palestine region at the beginning of the first millennia CE, and are the dominant religious group there today, however, there was a period of almost 2,000 years where most of the world's Jews were displaced from their spiritual homeland. Antiquity to the 20th century Jewish hegemony in the region began changing after a series of revolts against Roman rule led to mass expulsions and emigration. Roman control saw severe persecution of Jewish and Christian populations, but this changed when the Byzantine Empire adopted Christianity as its official religion in the 4th century. Christianity then dominated until the 7th century, when the Rashidun Caliphate (the first to succeed Muhammad) took control of the Levant. Control of region split between Christians and Muslims intermittently between the 11th and 13th centuries during the Crusades, although the population remained overwhelmingly Muslim. Zionism until today Through the Paris Peace Conference, the British took control of Palestine in 1920. The Jewish population began growing through the Zionist Movement after the 1880s, which sought to establish a Jewish state in Palestine. Rising anti-Semitism in Europe accelerated this in the interwar period, and in the aftermath of the Holocaust, many European Jews chose to leave the continent. The United Nations tried facilitating the foundation of separate Jewish and Arab states, yet neither side was willing to concede territory, leading to a civil war and a joint invasion from seven Arab states. Yet the Jews maintained control of their territory and took large parts of the proposed Arab territory, forming the Jewish-majority state of Israel in 1948, and acheiving a ceasefire the following year. Over 750,000 Palestinians were displaced as a result of this conflict, while most Jews from the Arab eventually fled to Israel. Since this time, Israel has become one of the richest and advanced countries in the world, however, Palestine has been under Israeli military occupation since the 1960s and there are large disparities in living standards between the two regions.

About this dataset

Context

This list ranks the 7 cities in the Christian County, IL by Palestinian population, as estimated by the United States Census Bureau. It also highlights population changes in each city over the past five years.

Content

When available, the data consists of estimates from the U.S. Census Bureau American Community Survey (ACS) 5-Year Estimates, including:

• 2019-2023 American Community Survey 5-Year Estimates
• 2014-2018 American Community Survey 5-Year Estimates
• 2009-2013 American Community Survey 5-Year Estimates

Variables / Data Columns

• Rank by Palestinian Population: This column displays the rank of city in the Christian County, IL by their Palestinian population, using the most recent ACS data available.
• City: The City for which the rank is shown in the previous column.
• Palestinian Population: The Palestinian population of the city is shown in this column.
• % of Total City Population: This shows what percentage of the total city population identifies as Palestinian. Please note that the sum of all percentages may not equal one due to rounding of values.
• % of Total Christian County Palestinian Population: This tells us how much of the entire Christian County, IL Palestinian population lives in that city. Please note that the sum of all percentages may not equal one due to rounding of values.
• 5 Year Rank Trend: This column displays the rank trend across the last 5 years.

Good to know

Margin of Error

Data in the dataset are based on the estimates and are subject to sampling variability and thus a margin of error. Neilsberg Research recommends using caution when presening these estimates in your research.

Custom data

If you do need custom data for any of your research project, report or presentation, you can contact our research staff at research@neilsberg.com for a feasibility of a custom tabulation on a fee-for-service basis.

Inspiration

Neilsberg Research Team curates, analyze and publishes demographics and economic data from a variety of public and proprietary sources, each of which often includes multiple surveys and programs. The large majority of Neilsberg Research aggregated datasets and insights is made available for free download at https://www.neilsberg.com/research/.

About this dataset

Context

This list ranks the 4 cities in the Christian County, KY by Palestinian population, as estimated by the United States Census Bureau. It also highlights population changes in each city over the past five years.

Content

When available, the data consists of estimates from the U.S. Census Bureau American Community Survey (ACS) 5-Year Estimates, including:

• 2019-2023 American Community Survey 5-Year Estimates
• 2014-2018 American Community Survey 5-Year Estimates
• 2009-2013 American Community Survey 5-Year Estimates

Variables / Data Columns

• Rank by Palestinian Population: This column displays the rank of city in the Christian County, KY by their Palestinian population, using the most recent ACS data available.
• City: The City for which the rank is shown in the previous column.
• Palestinian Population: The Palestinian population of the city is shown in this column.
• % of Total City Population: This shows what percentage of the total city population identifies as Palestinian. Please note that the sum of all percentages may not equal one due to rounding of values.
• % of Total Christian County Palestinian Population: This tells us how much of the entire Christian County, KY Palestinian population lives in that city. Please note that the sum of all percentages may not equal one due to rounding of values.
• 5 Year Rank Trend: This column displays the rank trend across the last 5 years.

Good to know

Margin of Error

Data in the dataset are based on the estimates and are subject to sampling variability and thus a margin of error. Neilsberg Research recommends using caution when presening these estimates in your research.

Custom data

If you do need custom data for any of your research project, report or presentation, you can contact our research staff at research@neilsberg.com for a feasibility of a custom tabulation on a fee-for-service basis.

Inspiration

Neilsberg Research Team curates, analyze and publishes demographics and economic data from a variety of public and proprietary sources, each of which often includes multiple surveys and programs. The large majority of Neilsberg Research aggregated datasets and insights is made available for free download at https://www.neilsberg.com/research/.

Palestine: Christians as percent of the total population: The latest value from is percent, unavailable from percent in . In comparison, the world average is 0.0 percent, based on data from countries. Historically, the average for Palestine from to is percent. The minimum value, percent, was reached in while the maximum of percent was recorded in .

Financial overview and grant giving statistics of Young Mens Christian Association of Palestine Texas

The world's Jewish population has had a complex and tumultuous history over the past millennia, regularly dealing with persecution, pogroms, and even genocide. The legacy of expulsion and persecution of Jews, including bans on land ownership, meant that Jewish communities disproportionately lived in urban areas, working as artisans or traders, and often lived in their own settlements separate to the rest of the urban population. This separation contributed to the impression that events such as pandemics, famines, or economic shocks did not affect Jews as much as other populations, and such factors came to form the basis of the mistrust and stereotypes of wealth (characterized as greed) that have made up anti-Semitic rhetoric for centuries. Development since the Middle Ages The concentration of Jewish populations across the world has shifted across different centuries. In the Middle Ages, the largest Jewish populations were found in Palestine and the wider Levant region, with other sizeable populations in present-day France, Italy, and Spain. Later, however, the Jewish disapora became increasingly concentrated in Eastern Europe after waves of pogroms in the west saw Jewish communities move eastward. Poland in particular was often considered a refuge for Jews from the late-Middle Ages until the 18th century, when it was then partitioned between Austria, Prussia, and Russia, and persecution increased. Push factors such as major pogroms in the Russian Empire in the 19th century and growing oppression in the west during the interwar period then saw many Jews migrate to the United States in search of opportunity.

Palestine: Muslims as percent of the total population: The latest value from is percent, unavailable from percent in . In comparison, the world average is 0.0 percent, based on data from countries. Historically, the average for Palestine from to is percent. The minimum value, percent, was reached in while the maximum of percent was recorded in .

Financial overview and grant giving statistics of Christian Palestinians Rescue Mission

Psychedelics are used in many group contexts. However, most phenomenological research on psychedelics is focused on personal experiences. This paper presents a phenomenological investigation centered on intersubjective and intercultural relational processes, exploring how an intercultural context affects both the group and individual process. Through 31 in-depth interviews, ceremonies in which Palestinians and Israelis drink ayahuasca together have been investigated. The overarching question guiding this inquiry was how psychedelics might contribute to processes of peacebuilding, and in particular how an intercultural context, embedded in a protracted conflict, would affect the group’s psychedelic process in a relational sense. Analysis of the interviews was based on grounded theory. Three relational themes about multilocal participatory events which occurred during ayahuasca rituals have emerged from the interviews: 1) Unity-Based Connection – collective events in which a feeling of unity and ‘oneness’ is experienced, whereby participants related to each other based upon a sense of shared humanity, and other social identities seemed to dissolve (such as national and religious identities). 2) Recognition and Difference-Based Connection – events where a strong connection was made to the other culture. These events occurred through the expression of the other culture or religion through music or prayers, which resulted in feelings of awe and reverence 3) Conflict-related revelations – events where participants revisited personal or historical traumatic elements related to the conflict, usually through visions. These events were triggered by the presence of ‘the Other,’ and there was a political undertone in those personal visions. This inquiry has revealed that psychedelic ceremonies have the potential to contribute to peacebuilding. This can happen not just by ‘dissolution of identities,’ but also by providing a space in which shared spiritual experiences can emerge from intercultural and interfaith exchanges. Furthermore, in many cases, personal revelations were related to the larger political reality and the history of the conflict. Such processes can elucidate the relationship between personal psychological mental states and the larger sociopolitical context.

In 1995, Israel had a Jewish population of approximately 4.5 million people, of whom approximately 1.75 million were born abroad. Over one million of these immigrants were born in Europe, with over 650,000 of these born in the former Soviet Union. Despite Poland having the largest Jewish population in the world in the pre-WWII years, the number of Polish Jewish migrants and descendents in Israel was relatively small in 1995 when compared to the USSR due to the impact of the Holocaust.

Outside of Europe, Morocco had the largest number of Jewish immigrants and descendents in Israel by 1995. Morocco had the largest Jewish population in the Muslim world when Israel was founded in 1948, with over 250,000 people. Many Moroccan Jews sought to emigrate to Israel at this time, but often faced resistance from authorities and local populations who believed the Jews would join in the fight against the Arab forces seeking to establish a Muslim state in Palestine. The government of Morocco then officially prohibited emigration to Israel after gaining independence from France in 1956, however this policy was reversed in 1961 whereby the Moroccan government began facilitating Jewish emigration to Israel in return for payments from Jewish organizations in the U.S. and Israel. By the 1970s, Morocco's Jewish population had fallen to less than 15 percent of its size in 1948.

BackgroundOrgan donation in Palestine is influenced by a unique blend of legal, religious, and socioeconomic factors compounded by the region’s political and economic instability. Despite the increasing need for organ transplantation, public hesitation and misconceptions hinder participation. This study aimed to explore these dynamics, identify barriers, and provide insights into improving organ donation practices in Palestine.MethodsA quantitative survey was conducted among 639 Palestinian adults residing on the West Bank. The survey assessed participants’ attitudes, awareness, and perceptions of organ donation across three domains: religious/psychological, medical, and legal. The data were analyzed using chi-square tests and three-way ANOVA to explore differences in attitudes based on demographic factors such as sex, academic level, and place of residence.ResultsThe study revealed significant variability in public attitudes toward organ donation, with 43.4% willing to donate organs after death but 30% still opposed. Religious and psychological awareness significantly influenced participants’ attitudes, with 40.35% agreeing that organ donation aligns with their beliefs. Medical awareness was higher, with 48.8% feeling informed about the process. Legal awareness was moderate, with 44.85% understanding of the legal framework. The analysis showed no significant demographic differences in attitudes toward organ donation.ConclusionPublic awareness, religious beliefs, and socioeconomic conditions play crucial roles in shaping organ donation attitudes in Palestine. This study highlights the need for targeted educational campaigns that integrate religious perspectives and raise awareness about the legal and medical aspects of organ donation. Strengthening legal frameworks and healthcare infrastructure will be key to improving organ donation rates and ensuring ethical practices in the region.

Palestine: Sunni Muslims as percent of the total population: The latest value from is percent, unavailable from percent in . In comparison, the world average is 0.0 percent, based on data from countries. Historically, the average for Palestine from to is percent. The minimum value, percent, was reached in while the maximum of percent was recorded in .

The Arab Barometer is a multicountry social survey designed to assess citizen attitudes about public affairs, governance, and social policy in the Arab world, and to identify factors that shape these attitudes and values. In this third wave of the Arab Barometer, respondents in the countries of Algeria, Egypt, Iraq, Jordan, Kuwait, Lebanon, Libya, Morocco, Palestine, Sudan, Tunisia, and Yemen were queried regarding (1) general questions, (2) evaluation of political institutions and political attitudes, (3) elections and parliament, (4) the media, (5) democracy, (6) social, religious and cultural topics, (7) the Arab world and international relations, and (8) views of the Arab uprisings. In regards to general questions, respondents were asked to give their opinion on the current overall and future economic condition of their countries, the current economic situation of their families, the safety of their locality, and levels of interpersonal trust. On the topic of evaluation of political institutions, political participation, and political attitudes, respondents gave their opinions on how much trust they had in political institutions such as political parties, police, parliament, the courts, and the prime minister. Further, participants were asked about the ease of obtaining services from the government, the present political situation, the performance of their country's current government, problems facing their country, citizen freedoms, corruption and the use of "wasta" (personal influence or connections). Concerning elections and parliament, questions focused on electoral participation, the fairness of elections, and important qualities in a candidate for office. On the subject of the media, questions included the respondent's main source of political information, media bias, media censorship, and use of the Internet. Concerning democracy, respondents were asked questions about their opinions on political competition and reform, participation in political dissent, their opinions on the characteristics of democracy, their opinions about various political system, the degree to which, on a given list of countries, each is a democracy, and how suitable democracy is for the respondents' respective countries. Regarding social, religious and cultural topics, respondents gave their views on the lottery, choosing a spouse, the interpretation of Islam in present-day issues, and the behavior and situation of women in Muslim society. Additional queries included the degree to which religion should influence voting in elections, government decisions, and legislation. Regarding the Arab world and international affairs, questions were asked about views toward globalization and trade, security relationships with other countries, and the Arab-Israeli conflict. Finally, respondents were asked about their participation in and views of the events associated with the Arab uprisings. Demographic variables include age, gender, education, income, employment status, occupation, marital status, and religious preference and practices.

Christianity emerged as a small and marginal movement in the first century Palestine and throughout the following three centuries it became highly visible in the whole Mediterranean. Little is known about the mechanisms of spreading innovative ideas in past societies. Here we investigate how well the spread of Christianity can be explained as a diffusive process constrained by physical travel in the Roman Empire. First, we combine a previously established model of the transportation network with city population estimates and evaluate to which extent the spatio-temporal pattern of the spread of Christianity can be explained by static factors. Second, we apply a network-theoretical approach to analyze the spreading process utilizing effective distance. We show that the spread of Christianity in the first two centuries closely follows a gravity-guided diffusion, and is substantially accelerated in the third century. Using the effective distance measure, we are able to suggest the probable path of the spread. Our work demonstrates how the spatio-temporal patterns we observe in the data can be explained using only spatial constraints and urbanization structure of the empire. Our findings also provide a methodological framework to be reused for studying other cultural spreading phenomena.

Those who sympathize with the Israeli side in the Israeli-Palestinian conflict slightly dominated Polish public opinion compared to those who have more favorable attitudes toward the Palestinian side in 2023.

IntroductionOur main aim is to understand to what extent Bedouins, internally displaced Palestinians (refugees) and majority-group members (non-refugees, non-Bedouins, settled) in the West Bank prioritize COVID-19 booster shots for their own group over other groups.MethodsWe conducted a survey experiment (face-to-face) among 678 Palestinians living in the West Bank. Participants randomly received a description of an older man (Bedouin, refugee, settled) and were asked to indicate to what extent this person should be prioritized for the booster shot. Respondents belonging to a minority saw the profile of an in-group member or a majority-group member, whereas majority-group members would see the profile of an in-group or one out-group member (Bedouin, Palestinian refugee).ResultsWe found slightly higher in-group preferences for Palestinian refugees when it came to vaccination, whereas majority-group members were less inclined to support a prioritization of Palestinian refugees but equally prioritized their group and Bedouins. For Bedouins, we did not find strong in-group preferences.DiscussionOur study reveals the salience of group boundaries during the COVID-19 pandemic with potentially adverse effects on the health care of minorities.