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.

Encuesta de Fecundidad: Females between 15 and 49 years, married sometime religious belief number of live births. National. Distribution of females by religious belief and No. live births.

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 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.

Encuesta de Fecundidad: Females between 15 and 49 years, has not used or uses contraceptions religious belief number of live births. National. Fem. have not used or use contracep. by relig. and No. live births.

India Census: Population: by Religion: Muslim: Urban data was reported at 68,740,419.000 Person in 2011. This records an increase from the previous number of 49,393,496.000 Person for 2001. India Census: Population: by Religion: Muslim: Urban data is updated yearly, averaging 59,066,957.500 Person from Mar 2001 (Median) to 2011, with 2 observations. The data reached an all-time high of 68,740,419.000 Person in 2011 and a record low of 49,393,496.000 Person in 2001. India Census: Population: by Religion: Muslim: Urban data remains active status in CEIC and is reported by Census of India. The data is categorized under India Premium Database’s Demographic – Table IN.GAE001: Census: Population: by Religion.

The table "Church denomination; per living situation 1999" shows the percentage of people aged 18 and over who indicate that they belong to a certain religious denomination for the variables age group, level of education, household composition and social group. The following categories of religious denomination are distinguished: Reformed, Dutch Reformed, Roman Catholic, other religious denomination and no religious denomination. The percentage of people over the age of 18 who regularly go to church or another religious gathering is also shown per life situation. This table was created in response to the 2000 CBS publication "Church affiliation and church attendance at the end of the 20th century". This publication discusses the following topics: Religion in historical perspective, religion: where and who, religion and politics , religion and voluntary work, religion and environment, religion and values ​​orientations. You can order this publication from sales@CBS.nl, quoting code number E-15/2000. Data available on: 1999 Frequency: irregular Status of the figures: final Changes compared to the previous version: none When will new figures be released? This table has been discontinued as of January 1, 2008.

Sikhism is a religion that originated on the Indian subcontinent during the fifteenth century. Sikhs follow the teachings of 'gurus', who descend from the first guru Guru Naruk who established the faith. Followers of Sikhism are monotheists, believing in only one god, and other core beliefs include the need to meditate, the importance of community and communal living, and the need to serve humanity selflessly (or 'seva'). Sikhism and the British Empire In total, there are around 26 million Sikhs worldwide, and over 24 million of these live in India. Outside of India, the largest Sikh populations are mostly found in former territories of the British Empire - the UK and Canada both have Sikh populations of over half a million people. Migration from India to other parts of the British Empire was high in the 19th century, due to the labor demands of relatively newer colonies, as well as those where slavery had been abolished. These countries also remain popular destinations for Sikh migrants today, as many are highly trained and English-speaking. Other regions with significant Sikh populations Italy also has a sizeable Sikh population, as many migrated there after serving there in the British Army during WWI, and they are now heavily represented in Italy's dairy industry. The Sikh population of Saudi Arabia is also reflective of the fact that the largest Indian diaspora in the world can now be found in the Middle East - this is due to the labor demands of the fossil fuel industries and their associated secondary industries, although a large share of Indians in this part of the world are there on a temporary basis.

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.

The latest population figures produced by the Office for National Statistics (ONS) on 28 June 2018 show that an estimated 534,800 people live in Bradford District – an increase of 2,300 people (0.4%) since the previous year.

Bradford District is the fifth largest metropolitan district (in terms of population) in England, after Birmingham, Leeds, Sheffield and Manchester although the District’s population growth is lower than other major cities.

The increase in the District’s population is largely due to “natural change”- there have been around 3,300 more births than deaths, although this has been balanced by a larger number of people leaving Bradford to live in other parts of the UK than coming to live here and a lower number of international migrants. In 2016/17 the net internal migration was -2,700 and the net international migration was 1,700.

A large proportion of Bradford’s population is dominated by the younger age groups. More than one-quarter (29%) of the District’s population is aged less than 20 and nearly seven in ten people are aged less than 50. Bradford has the highest percentage of the under 16 population in England after the London Borough of Barking and Dagenham, Slough Borough Council and Luton Borough Council.

The population of Bradford is ethnically diverse. The largest proportion of the district’s population (63.9%) identifies themselves as White British. The district has the largest proportion of people of Pakistani ethnic origin (20.3%) in England.

The largest religious group in Bradford is Christian (45.9% of the population). Nearly one quarter of the population (24.7%) are Muslim. Just over one fifth of the district’s population (20.7%) stated that they had no religion.

There are 216,813 households in the Bradford district. Most households own their own home (29.3% outright and 35.7% with a mortgage). The percentage of privately rented households is 18.1%. 29.6% of households were single person households.

Information from the Annual Population Survey in December 2017 found that Bradford has 228,100 people aged 16-64 in employment. At 68% this is significantly lower than the national rate (74.9%). 91,100 (around 1 in 3 people) aged 16-64, are not in work. The claimant count rate is 2.9% which is higher than the regional and national averages.

Skill levels are improving with 26.5% of 16 to 74 year olds educated to degree level. 18% of the district’s employed residents work in retail/wholesale. The percentage of people working in manufacturing has continued to decrease from 13.4% in 2009 to 11.9% in 2016. This is still higher than the average for Great Britain (8.1%).

World Youth Day experiences (personal or from family members). Perception and evaluation of World Youth Day coverage. Impact and sustainability of World Youth Day. Attitudes towards religion and the Church.

Topics: 1. World Youth Day experiences (personal or of family members): Participation in the World Youth Day in Cologne and form of the event; length of stay at the World Youth Day; previous participation in a major religious event (previous World Youth Day, Taizé, pilgrimage, church day, other (open)); family members as participants in the World Youth Day and relationship; length of stay of family members; guests during the World Youth Day or the days of the encounter; country of origin of the guests; contact; personal participation or participation of family members in the days of the encounter; form of participation.

1. Perception and evaluation of the coverage of WYD: Perception of the coverage of WYD in different media; live broadcasts of WYD seen or heard; topics of these live broadcasts; number of hours of live broadcasts watched in total; aspects of the coverage that remained in the memory; evaluation of the media coverage of WYD.

3.Impact and sustainability of WYD: WYD as a motivation to participate in the Church; more conversations about faith and religion due to WYD in the personal environment; expected impact of WYD in the areas of religion, Mass, Church and community; consequences of WYD (open); expected long-term impact of WYD on the personal environment; change in the Pope´s image due to WYD coverage; positive or negative change in the Pope´s image.

1. Attitudes towards religion and church: religious affiliation; attitude towards the institution of church; frequency of church service attendance; personal involvement in a church group; nature of this church group; self-assessment of religiosity; church must change; basic trust through faith; religion and faith as old hat or uninteresting; desire for more influence of faith and religion in society; stronger interest of young people in religion and faith than it appears (religious silence spiral).

Demography: sex; age (year of birth); religious denomination; highest school-leaving qualification; marital status; own children; number of children; occupational status.

Additionally coded: ID; city size.

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.

Religious adherence varies widely between countries and regions across the globe. While in some countries, such as Bangladesh (majority-Muslim), Thailand (majority-Buddhist), and Nigeria (over 50 percent Muslim and 45 percent Christian), almost all people indicate that religion is important in their daily lives, in others such as Japan, Sweden, and Estonia, over three quarters of people do not believe that religion is important to them. Among countries with higher levels of religious adherence, there are some interesting cases. Predominantly Islamic countries, such as Bangladesh, Indonesia, and Saudi Arabia, tend to show high levels of religious adherence. Italy, the historical center of the Catholic Church, records much higher levels of religiosity than other Western European countries, such as France, Germany, or the UK. The United States has almost double the number of people saying they believe religion is important in their daily life than not important. While religious adherence has declined over the past half century in the U.S., waves of immigration from predominantly Catholic countries, as well as the cultural impact of Evangelical Protestantism in some areas has meant that it is still one of the most religious Western countries. Israel, in spite of being an officially Jewish state, records roughly half of respondents being religious. Another notable trend is the tendency of some post-communist countries to show lower levels of religiosity, likely a result of the policy of state atheism under communism - Russia, Belarus, and Estonia all come towards the least religious end of the list for this reason, although Poland, or former-Soviet states in the Caucuses and Central Asia show much higher levels of religious adherence.

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

The survey studied religiosity and attitudes towards religious pluralism in Finland. It formed part of the research "What Are the Impacts of Religious Diversity? Regions in Three European Countries Compared", funded by New Opportunities for Research Funding Co-operation in Europe (NORFACE). The same survey was also carried out in Slovenia and Germany. First, views on religious pluralism were charted by asking the respondents whether truth can be found in none, one or all religions. The importance of religion in the respondents' lives was studied with questions about religious experiences, praying, meditating, taking part in religious services and activities, and belief in God and afterlife. The respondents were also asked how religious or spiritual they considered themselves to be and how often they rethought their religious views or were critical of religious teachings. Other questions covered the respondents' religious options and religious currents they had been in contact with. Another set of questions focused on the degree of fundamentalism, asking the respondents whether they tried to convert others to their religion, were prepared to make sacrifices for religion, whether they thought their religions was the only right one etc. Views were probed on what kind of groups (e.g. alcoholics, immigrants, homosexuals, people of different race) the respondents would not have liked to have as their neighbours. One theme pertained to tolerance towards immigrants. Frequency of participating in activities promoting human rights, development aid, community activities, environmental or cultural issues was charted, as well as participation in activities organized by a religious community and donations to charity. A number of questions studied religious affiliation and commitment to the religious community. Background variables included the respondent's year of birth, gender, education, marital status, financial circumstances of the family, number of persons living in the household, R's ethnic background, Finnish citizenship, native tongue, and type of neighbourhood.

The 2008 Conversion Recontact Survey, conducted by the Pew Research Center's Forum on Religion & Public Life, is a follow-up to the 2007 "U.S. Religious Landscape Survey." One of the most striking findings from the Landscape Survey was the large number of people who have left their childhood faith. The Landscape Survey found that more than one in four American adults (28%) have changed their religious affiliation from that in which they were raised. This number includes people who have changed from one major religious tradition to another, for instance, from Protestantism to Catholicism or from Judaism to no religion. If change within religious traditions is included (e.g., from one Protestant denominational family to another), the survey found that roughly 44% of Americans now profess a religious affiliation different from that in which they were raised.

The Conversion Recontact Survey is designed to offer a fuller picture of this churn within American religion, with a special focus on the reasons that people change religious affiliation. The Conversion Recontact Survey is based on follow-up interviews with Landscape Survey respondents, including those from the largest segments of the population that have changed religious affiliation as well as those who still belong to the religious faith in which they were raised. Interviews were conducted by telephone with a nationally representative sample of 2,867 adults living in continental United States telephone households. The survey was conducted by Princeton Survey Research Associates International (PSRAI). Interviews were conducted on landline telephones in English and Spanish by Princeton Data Source (PDS), LLC from Oct. 3 to Nov. 7, 2008. Statistical results are weighted to correct known demographic discrepancies. A full report on the survey's findings, "Faith in Flux: Changes in Religious Affiliation in the U.S.," is available on the Pew Forum's "http://www.pewforum.org/2009/04/27/faith-in-flux/" Target="_blank">website.

Census: Population: by Religion: Muslim: Uttarakhand data was reported at 1,406,825.000 Person in 03-01-2011. This records an increase from the previous number of 1,012,141.000 Person for 03-01-2001. Census: Population: by Religion: Muslim: Uttarakhand data is updated decadal, averaging 1,209,483.000 Person from Mar 2001 (Median) to 03-01-2011, with 2 observations. The data reached an all-time high of 1,406,825.000 Person in 03-01-2011 and a record low of 1,012,141.000 Person in 03-01-2001. Census: Population: by Religion: Muslim: Uttarakhand data remains active status in CEIC and is reported by Office of the Registrar General & Census Commissioner, India. The data is categorized under India Premium Database’s Demographic – Table IN.GAE003: Census: Population: by Religion: Muslim.

This graph shows the number of religious adherents in the United States in 2010, by state. In 2010, about 16.7 million adherents to various religions were living in California.

Two online overviews offer comprehensive metadata on the EVS datasets and variables.The extended study description for the EVS 2008 provides country-specificinformation on the origin and outcomes of the national surveys The variable overview of the four EVS waves 1981 1990 1999/2000 and 2008 allows for identifying country specific deviations in the question wording within and across the EVS waves.These overviews can be found at:Extended Study DescriptionVariable Overview Moral, religious, societal, political, work, and family values ofEuropeans.Topics: 1. Perceptions of life: importance of work, family, friendsand acquaintances, leisure time, politics and religion; frequency ofpolitical discussions with friends; happiness; self-assessment of ownhealth; memberships and unpaid work (volunteering) in: social welfareservices, religious or church organisations, education, or culturalactivities, labour unions, political parties, local political actions,human rights, environmental or peace movement, professionalassociations, youth work, sports clubs, women´s groups, voluntaryassociations concerned with health or other groups; tolerance towardsminorities (people with a criminal record, of a different race,left/right wing extremists, alcohol addicts, large families,emotionally unstable people, Muslims, immigrants, AIDS sufferers, drugaddicts, homosexuals, Jews, gypsies and Christians - social distance);trust in people; estimation of people´s fair and helpful behaviour;internal or external control; satisfaction with life.2. Work: reasons for people to live in need; importance of selectedaspects of occupational work; employment status; general worksatisfaction; freedom of decision-taking in the job; importance of work(work ethics, scale); important aspects of leisure time; attitudetowards following instructions at work without criticism (obediencework); give priority to nationals over foreigners as well as men overwomen in jobs.3. Religion: Individual or general clear guidelines for good and evil;religious denomination; current and former religious denomination;current frequency of church attendance and at the age of 12; importanceof religious celebration at birth, marriage, and funeral;self-assessment of religiousness; churches give adequate answers tomoral questions, problems of family life, spiritual needs and socialproblems of the country; belief in God, life after death, hell, heaven,sin and re-incarnation; personal God versus spirit or life force; ownway of connecting with the divine; interest in the sacred or thesupernatural; attitude towards the existence of one true religion;importance of God in one´s life (10-point-scale); experience of comfortand strength from religion and belief; moments of prayer andmeditation; frequency of prayers; belief in lucky charms or a talisman(10-point-scale); attitude towards the separation of church and state. 4. Family and marriage: most important criteria for a successfulmarriage (scale); attitude towards childcare (a child needs a home withfather and mother, a woman has to have children to be fulfilled,marriage is an out-dated institution, woman as a single-parent);attitude towards marriage, children, and traditional family structure(scale); attitude towards traditional understanding of one´s role ofman and woman in occupation and family (scale); attitude towards:respect and love for parents, parent´s responsibilities for theirchildren and the responsibility of adult children for their parentswhen they are in need of long-term care; importance of educationalgoals; attitude towards abortion.5. Politics and society: political interest; political participation;preference for individual freedom or social equality; self-assessmenton a left-right continuum (10-point-scale); self-responsibility orgovernmental provision; free decision of job-taking of the unemployedor no permission to refuse a job; advantage or harmfulness ofcompetition; liberty of firms or governmental control; equal incomes orincentives for individual efforts; attitude concerning capitalismversus government ownership; postmaterialism (scale); expectation offuture development (less emphasis on money and material possessions,greater respect for authority); trust in institutions; satisfactionwith democracy; assessment of the political system of the country asgood or bad (10-point-scale); preferred type of political system(strong leader, expert decisions, army should rule the country, ordemocracy); attitude towards democracy (scale).6. Moral attitudes (scale: claiming state benefits withoutentitlement, cheating on taxes, joyriding, taking soft drugs, lying,adultery, bribe money, homosexuality, abortion, divorce, euthanasia,suicide, corruption, paying cash, casual sex, avoiding fare on publictransport, prostitution, experiments with human embryos, geneticmanipulation of food, insemination or in-vitro fertilization and deathpenalty).7. National identity: geographical group the respondent feelsbelonging to (town, region of country, country, Europe, the world);citizenship; national pride; fears associated with the European Union(the loss of social security and national identity, growing expenditureof the own country, the loss of power in the world for one´s owncountry and the loss of jobs); attitude towards the enlargement of theEuropean Union (10-point-scale); voting intensions in the next electionand party preference; party that appeals most; preferred immigrantpolicy; opinion on terrorism; attitude towards immigrants and theircustoms and traditions (take jobs away, undermine a country´s culturallife, make crime problems worse, strain on country´s welfare system,threat to society, maintain distinct customs and traditions); feelinglike a stranger in one´s own country; too many immigrants; importantaspects of national identity (being born in the country, to respectcountry´s political institutions and laws, to have country´s ancestry,to speak the national language, to have lived for a long time in thecountry); interest in politics in the media; give authoritiesinformation to help justice versus stick to own affaires; closeness tofamily, neighbourhood, the people in the region, countrymen, Europeansand mankind; concerned about the living conditions of elderly people,unemployed, immigrants and sick or disabled people.8. Environment: attitude towards the environment (scale: readiness togive part of own income for the environment, overpopulation, disastrousconsequences from human interference with nature, human ingenuityremains earth fit to live in, the balance of nature is strong enough tocope with the impacts of modern industrial nations, humans were meantto rule over the rest of nature, an ecological catastrophe isinevitable).Demography: sex; age (year of birth); born in the country ofinterview; country of birth; year of immigration into the country;father and mother born in the country; country of birth of father andmother; current legal marital status; living together with the partnerbefore marriage or before the registration of partnership; livingtogether with a partner and living with a partner before; steadyrelationship; married to previous partner; living together withprevious partner before marriage; end of relationship; number ofchildren; year of birth of the first child; size and composition ofhousehold; experienced events: the death of a child, of father ormother, the divorce of a child, of the parents or of another relative;age of respondent when these events took place; age at completion ofeducation; highest educational level attained; employment status;employed or self-employed in the last job; profession (ISCO-88) andoccupational position; supervising function and span of control; sizeof company.Social origin and partner: respondent´s partner or spouse: partner wasborn in the country and partner´s country of birth; highest educationallevel; employment status of the partner; employment or self-employmentof the partner in his/her last job; partner´s profession (ISCO-88) andoccupational position; supervising function of the partner and span ofcontrol; unemployment and dependence on social-security of therespondent and his partner longer then three months in the last fiveyears; scale of household income; living together with parents when therespondent was 14 years old; highest educational level offather/mother; employment status of father/mother when the respondentwas 14 years old; profession of father/mother (ISCO-88) and kind ofwork; number of employees (size of business); supervising function andspan of control of father and mother; characterization of the parentswhen respondent was 14 years old (scale: liked to read books, discussedpolitics at home with their child, liked to follow the news, hadproblems making ends meet, had problems replacing broken things);region the respondent lived at the age of 14, present place ofresidence (postal code); size of town; region. Interviewer rating:respondent´s interest in the interview.Additionally encoded: interviewer number; date of the interview; totallength of the interview; time of the interview (start hour and startminute, end hour and end minute); language in which the interview wasconducted.Additional country specific variables are included in this nationaldataset.