This statistic shows the evolution of affiliation to different religiouns in Russia between 2010 and 2050. In 2010, over 70 percent of the Russian population identified themselves as Christians. However, this amount is expected to shrink gradually in the coming years. Muslims were the second largest group of believers after Christians and their number is expected to grow steadily. Christianity is still forecast to be the strongly dominant religion of the country.

The Finnish Constitution guarantees freedom of religion and freedom of conscience. More than 65 percent of the inhabitants in Finland were part of the Christian community in 2023. The largest Christian community in Finland is the Evangelical Lutheran Church, followed by the Orthodox Church. However, around 1.88 million people were not members of any religious community. People from other religious groups amounted to roughly 20,500, followed by 24,057 from the Muslim community.

Immigration to Finland

While the number of immigrants to Finland remained below 35 thousand in the past decade, this number has started to increase noticeably since 2021. As of 2022, almost 50 thousand people immigrated to Finland, almost 73 percent more compared to the previous year. The significant increase in immigrants was caused by the Russian invasion of Ukraine which started on February 24, 2022. That year, over six thousand people immigrated to Finland from Russia, over twice as many as in the previous year.

The Finnish population is aging

While the number of individuals belonging to the younger age groups in Finland declined from 2018 to 2023, the age group of 60 years and older continued to increase. By the end of 2023, its size was over 1.6 million. The growing number of individuals aged 60 or older reflects the change towards an older population structure of the country. In total, the population of Finland amounted to roughly 5.6 million as of 2023. The largest age groups were 20- to 39-year-olds, and 40- to 59-year-olds, which together made up over half of the population.

ethnic groups in Russia. name, image, country of origin, continent of origin, Language, Religion, religion, population

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.

The article examines the participation and assistance of the Orthodox Church in solving problems that allowed to give a scientific justification for the cooperation of health care and Orthodox religious institutions, to determine their role in the historical context and structure of modern healthcare in Russia. The article presents an algorithm for organizing sisters of mercy, their system of upbringing. Particular attention is given to the possibility of teaching the course "Foundations of Orthodox Culture" in secular educational institutions. Research materials can serve as a basis for the formation of morally sound positions of medical workers and the population on the main problems of medical activity. Based on the study, the authors published a series of articles in which the experience of the work of the Orthodox Church in the charitable sphere has been summarized. This experience can be used to create new charitable institutions, including those who provided medical assistance. In preparing the article, the authors used concrete historical, civilizational, formational and social methods of research that allowed us to uncover facts, phenomena and processes in the interconnection and unity of the past, present and future.

Methods The study was conducted in the methodological field of the sociology of medicine. The research program was of a multistage nature and provided for the use of a methodology based on traditional methods of socio-hygienic, medical-organizational and historical-analytical nature, adapted to the specifics of the purposes followed by statistical processing and data analysis. In the work to achieve the goal and implement research tasks, a number of methods of concrete sociology are offered: a survey, in-depth interviews, expert interviews, content analysis, a biographical method3. The organizational chart of the interaction of Orthodox organizations and bodies of practical health, developed in this article, is based on historical traditions of the charitable activities of the Russian Orthodox Church. This scheme takes into account modern socio-economic realities. This scheme proved to be effective in the organization of medical care and can serve as a basic model for the development of cooperation between the Church and medical institutions. Given the deep historical evidence of the important role of Orthodox Christianity in preserving health and creating a healthy lifestyle for the population, it should be recognized that the development of special programs for cooperation between medical organizations and the Church is justified in modern conditions.

The article discusses the general patterns of development of physical culture, sports and their impact on the spiritual and moral education of the population in Russia. Particular attention is paid to the stages of spiritual and moral education. Each stage is fundamentally invariant, the mechanisms and structures of transitions from one level to another are also identical. The process of such transition is the result of the motivation of human social activity; the formation of the dispositional structure of the personality or the transformation of its interests into a specific goal. The historical process of formation of the educational system takes as a basis the harmonious development of the individual.

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.

The urgency of environmental problems creates the need to create an ecological culture for all segments of the population. The location of people to adopt norms of environmental ethics depends on many factors, including. and from religious beliefs. In the 20th century, the influence of Christianity on the attitude of people towards nature was actively discussed abroad. About the protection of nature (at least until the 80-ies.) Spoke relatively little. However, during the Perestroika of the late 1980s. interest in environmental issues has become massive, and the number of believers has increased. For the preservation of nature, it is necessary to include environmental education in the priority tasks of universal education, but not enough, it is important to use a variety of channels for the dissemination of environmental moral values: such as the media, public organizations, and additional education. On the other hand, in Russia, in addition to environmental problems, the current problem of lack of religious tolerance, tension in interreligious relations and xenophobia is also very topical. Formation of the same ecological culture (as well as other ethical issues) can become the subject of inter-confessional dialogue. This makes the question of assessing and studying the influence of religious beliefs in relation to nature relevant.

The article outlines the key areas of the charitable and educational activities of the Orthodox Church, which are analyzed during religious reforms in the 19th and early 20th centuries. in Russia. It is shown that at that time the scale of charity aid and the responsibilities of charitable organizations increased; the control over the distribution of aid has improved, the role of the Church in the social protection of the population has increased.

The conclusions made in the article allow us to look at a holistic picture of the Church's activities in providing the educational process in Russian church schools during the period under study. It turned out that the concrete activity of the clergy, which was impossible without the proper level of education, placed the clergy in the most literate category of the population.

It is the priests, in the absence of a developed education system in Russia, began to introduce primary public education. This article helps to understand and systematize the position of the Church as a spiritual and moral institution that preserves Russia's cultural heritage. Of particular importance is the regional nature of the topic under study, which makes it possible to understand the general and specific relations between the Church and the state. For the international community, the article will be useful as an archival exhibition, which is a rare publication that reveals the relationship between the Orthodox Church and the state in Russia in the 19th and early 20th centuries.

Fédération de Russie: Non religious people as percent of the population: Pour cet indicateur, The Cline Center for Democracy fournit des données pour la Fédération de Russie de 1991 à 2013. La valeur moyenne pour Fédération de Russie pendant cette période était de 6 pour cent avec un minimum de 0.7 pour cent en 2013 et un maximum de 19.1 pour cent en 1991.

Fédération de Russie: Christians as percent of the total population: Pour cet indicateur, The Cline Center for Democracy fournit des données pour la Fédération de Russie de 1991 à 2013. La valeur moyenne pour Fédération de Russie pendant cette période était de 53.6 pour cent avec un minimum de 49.7 pour cent en 1991 et un maximum de 57.6 pour cent en 2013.

During the eighteenth century, it is estimated that France's population grew by roughly fifty percent, from 19.7 million in 1700, to 29 million by 1800. In France itself, the 1700s are remembered for the end of King Louis XIV's reign in 1715, the Age of Enlightenment, and the French Revolution. During this century, the scientific and ideological advances made in France and across Europe challenged the leadership structures of the time, and questioned the relationship between monarchial, religious and political institutions and their subjects. France was arguably the most powerful nation in the world in these early years, with the second largest population in Europe (after Russia); however, this century was defined by a number of costly, large-scale conflicts across Europe and in the new North American theater, which saw the loss of most overseas territories (particularly in North America) and almost bankrupted the French crown. A combination of regressive taxation, food shortages and enlightenment ideologies ultimately culminated in the French Revolution in 1789, which brought an end to the Ancien Régime, and set in motion a period of self-actualization.

War and peace

After a volatile and tumultuous decade, in which tens of thousands were executed by the state (most infamously: guillotined), relative stability was restored within France as Napoleon Bonaparte seized power in 1799, and the policies of the revolution became enforced. Beyond France's borders, the country was involved in a series of large scale wars for two almost decades, and the First French Empire eventually covered half of Europe by 1812. In 1815, Napoleon was defeated outright, the empire was dissolved, and the monarchy was restored to France; nonetheless, a large number of revolutionary and Napoleonic reforms remained in effect afterwards, and the ideas had a long-term impact across the globe. France experienced a century of comparative peace in the aftermath of the Napoleonic Wars; there were some notable uprisings and conflicts, and the monarchy was abolished yet again, but nothing on the scale of what had preceded or what was to follow. A new overseas colonial empire was also established in the late 1800s, particularly across Africa and Southeast Asia. Through most of the eighteenth and nineteenth century, France had the second largest population in Europe (after Russia), however political instability and the economic prioritization of Paris meant that the entire country did not urbanize or industrialize at the same rate as the other European powers. Because of this, Germany and Britain entered the twentieth century with larger populations, and other regions, such as Austria or Belgium, had overtaken France in terms of industrialization; the German annexation of Alsace-Lorraine in the Franco-Prussian War was also a major contributor to this.

World Wars and contemporary France

Coming into the 1900s, France had a population of approximately forty million people (officially 38 million* due to to territorial changes), and there was relatively little growth in the first half of the century. France was comparatively unprepared for a large scale war, however it became one of the most active theaters of the First World War when Germany invaded via Belgium in 1914, with the ability to mobilize over eight million men. By the war's end in 1918, France had lost almost 1.4 million in the conflict, and approximately 300,000 in the Spanish Flu pandemic that followed. Germany invaded France again during the Second World War, and occupied the country from 1940, until the Allied counter-invasion liberated the country during the summer of 1944. France lost around 600,000 people in the course of the war, over half of which were civilians. Following the war's end, the country experienced a baby boom, and the population grew by approximately twenty million people in the next fifty years (compared to just one million in the previous fifty years). Since the 1950s, France's economy quickly grew to be one of the strongest in the world, despite losing the vast majority of its overseas colonial empire by the 1970s. A wave of migration, especially from these former colonies, has greatly contributed to the growth and diversity of France's population today, which stands at over 65 million people in 2020.

In 1800, the population of the modern-day territory of Iran was approximately 6.3 million. This figure would see modest growth throughout the 19th century, as several wars and a mass famine in 1870-1871 (modern estimates put its death toll at around 1.5 million people) were largely balanced out by a surge in migration to Iran; this migration came as the Russian Empire expanded into the Caucuses, and caused a wave of refugees to flee southwards to avoid forced expulsion and ethnic cleansing in the North Caucasus region, particularly from 1864 onwards. As a result, the population of Iran reached ten million by the turn of the 20th century.

Twentieth century growth Iran’s population would begin to grow rapidly in the 20th century, as the discovery of oil in the country in 1908 led to an economic boom, and the socio-economic reforms implemented under Reza Shah would see a number of medical and healthcare advancements across the country. Although unpopular with religious fundamentalists, Reza Shah's reforms had long-term influence on the demographic development of Iran, even after his abdication in 1941. Following the Second World War, Iran became increasingly westernized and developed relatively strong relations with the U.S.; however, western influence, economic imbalances and the oppression of the Mohammed Reza Shah's regime became the driving forces behind the Iranian Revolution, which was one of the most significant moments in the history of the region.

Growth after the Revolution The 1979 Iranian Revolution saw the removal of the Shah and an end to Iran's so called westernization; the monarchy was replaced by an Islamic, theocratic regime led by the Supreme Leader, Ayatollah Ruhollah Khomeini. During Khomeini's decade in charge he oversaw Iran's transition into an Islamic Republic, which implemented radical political and cultural changes in the country, and this coincided with an increased population growth rate in the 1980s. This growth was promoted by the Iranian government, who encouraged a baby boom during the Iran–Iraq War between 1980 and 1988, as part of an effort to increase future Iranian military manpower. As a result of this strategy, the population of Iran would grow from approximately 38.6 million in 1980 to over 56 million just a decade later. Following the implementation of a UN-brokered ceasefire in 1988, population growth in Iran would slow, as economic sanctions and government implementation of family planning policies would lead to a drop in fertility. Population growth has continued steadily into the 21st century, however, and in 2020, Iran is estimated to have a population of 84 million.