The results of the survey revealed that 40 percent of atheists in Russia planned to celebrate Orthodox Christmas on January 7, 2020. Among the Orthodox community, this share amounted to 86 percent.

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.

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.

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 survey studied the concepts of religion, morals, and values in Russia in the beginning of the 1990s. The respondents were asked how important in life they considered work, family, friends or acquaintances, leisure, politics and religion. They were also asked which groups and associations they belonged to, in which of them they are engaged in voluntary work, and what kind of people they would not have as their neighbours. In addition, they were asked about their general state of health, how they felt about life as a whole, and how happy or unhappy they felt. The respondents were also asked what economical and social factors were the most important to them at work. The respondents were also asked what role owners, the state, and employees should have in the ownership of an enterprise and in choosing management. Several questions dealt with morals and the meaning of life, the respondents' religiosity, attendance of church services, and their attitude towards the church. In addition, the respondents were asked about their family relations, the meaning of family in their lives, and whether the respondents had the same attitude towards religion, morals, politics, and sexuality as their spouse and parents. Furthermore, the respondents were asked in view of a good marriage, how important they felt faithfulness, material goods, belonging to the same social stratum, mutual respect, same political views, sexual satisfaction, children, and sharing the chores at home. Relating to children, the respondents were asked the actual and desired number of children in the family, attitudes towards child-rearing, conceptions of the relationship between parents and children, and what kind of values should parents instill in their children. Furthermore, the respondents were asked about their attitudes towards working mothers and the roles of spouses in marriage. There were several questions about attitudes towards politics and political participation. Moreover, the respondents were asked about their conceptions of the country's future and social development. They were also asked how much they trust various institutions in society: the church, armed forces, judicial system, press, trade unions, and the political system as a whole. On the other hand, the respondents were asked how they supported various social movements, like environmental movement, movement against nuclear energy, and women's movement. In relation to their moral conceptions, the respondents were asked about several things, for instance, about using public transport without a ticket, using drugs, prostitution, suicide, and euthanasia. The respondents' conceptions about citizens of various countries were also asked about. Background variables included the respondent's sex, age, education, profession, place of residence in childhood, size of family, income, nationality of the respondent and other family members, membership in a political party, and political views.

Financial overview and grant giving statistics of Religious Books for Russia Inc.

As the COVID-19 pandemic hit, Orthodox Christians globally reacted to the possibility of contagion and risk in dialogue with theological positions about materials, their own long history which includes surviving previous pandemics and plagues, governmental and civil expectations and edicts, and pious – but often unofficial – understandings about protection and the sacrality of religious artefacts and the space of the temple. This dataset aggregates primary ethnographic research amongst Orthodox Christians in the UK, Serbia, Greece and Russia to highlight commonalities and divergences in Orthodox Christian responses to the pandemic. Examining both the theological basis, and socio-political differences, this dataset focuses on how the Orthodox theology of apophaticism and relationality impacts wider discourses of contagion (both positive and negative), and consequently compliance with public health initiatives. Comparison across diverse Orthodox settings highlights Orthodox Christian concern with the neighbour – both in terms of who may be watching (and reporting) them, and who may fall sick because of them.Aims: This project asks 'What role does the material ecology play in shaping the sociopolitics of Global Orthodoxy?' as a case study for global political discourse and the role of material in the social dynamics of religion. Impact: Orthodox Christianity is a tradition based on discourse, but there has been very little research looking at the specifics of how it works. Focusing on discourse also tends to over emphasise words and belief. But what if, like Max Muller, we insist that religion must start with what is perceived, not with concepts like 'belief in the supernatural'? This means we situate discursive traditions like Orthodoxy not in concepts but in the material culture of local and global religious groups. This reframes how we understand religion, and forefronts the impact that religious practice has upon material aspects of our experience like health, the environment and geopolitics. Context: Much social scientific interest in religion looks at the variation in the lived religion from one place to another. However, there are moments - such as in April 2018 when the President of Ukraine asked the Greek Patriarch to intervene into the Russian Church in the Ukraine - when religion can not be studied only in the local lived expression. Situations such as the conflict in Ukraine are complicated by historic tension between local Orthodox Churches. Disagreements in the interpretation of the theology of the body, person, and environment foment political tension within the Churches, between the Churches and external bodies, and between nations. The materiality of discourse must be seen as central to the form and practice of the tradition. Research: Framed in terms of three research domains, this project focuses on the material conditions of Global Orthodox sociopolitics, conducting research amongst Orthodox Christians and religious institutions. The project investigates how the properties and affordances of the material ecology (including the body, the built environment and wider 'natural' order) shape and are marshalled within the discourse of the Orthodox Churches. The three domains are the Body, Person, and Environment. The Body domain addresses issues such as medical interventions, like IVF and organ donation, which are, across Global Orthodoxy, contentious to varying degrees. The material body becomes a place for negotiating ethical goods (eg extending life, fertility, honouring God). The Person domain examines the variance in permission different churches grant concerning family and marriage practices (eg divorce, family planning). There is also a mounting discourse around identity politics, with some voices pushing for an open approach to homosexuality and women clergy. The material of the body, person, and Church are marshalled as the grounding for historically contingent, philosophically premised, and scientifically inflected arguments for or against 'progressive' movements. Finally, the Environment domain examines the relationship between humans, specific locations, and the earth as a whole. Orthodox theologians highlight an emphasis on 'stewardship of the earth' and call for active engagement in ecological conservation. Issues such as Global Warming take an explicitly religious imperative, as scientific data points to human failure to fulfil their God-given role as caretakers. The control of land (including places like Crimea and Jerusalem) also becomes a religious duty with geopolitical impact. Output: This project will produce one academic book on the material aspects of the sociopolitics of Orthodox Christianity, a book written for a general audience looking at key case studies around contemporary issues in Orthodoxy, six academic articles, white papers and policy advice on various issues relating to the health and wellbeing of Orthodox Christians and their homelands, and pamphlets written with stakeholder community leaders to help address social issues within the community settings. Data collected by a combination of ethnographic methods, including deep hanging out, participant observation, and informal conversations.

Number of Registered New Enterprises: Russian Ownership: Civil & Religious data was reported at 472.000 Unit in Nov 2018. This records an increase from the previous number of 420.000 Unit for Oct 2018. Number of Registered New Enterprises: Russian Ownership: Civil & Religious data is updated monthly, averaging 729.500 Unit from Jun 1999 (Median) to Nov 2018, with 234 observations. The data reached an all-time high of 3,568.000 Unit in Dec 1999 and a record low of 396.000 Unit in Feb 2018. Number of Registered New Enterprises: Russian Ownership: Civil & Religious data remains active status in CEIC and is reported by Federal State Statistics Service. The data is categorized under Global Database’s Russian Federation – Table RU.OC002: Number of Registered New Enterprises: by Type of Ownership.

The survey studied the concepts of religion, morals and values in Russia in the beginning of the 1990s. The respondents were asked to evaluate the importance of work, family, friends or acquaintances, leisure time, politics, and religion. Attitudes towards environmental issues were studied. The respondents were also asked which groups and associations they belonged to, whether they did any voluntary work, and why. They were asked what kind of people they would not have as neighbours.

Self-perceived state of health was surveyed. A number of questions focused on how the respondents felt about life in general, and their feelings experienced during the past few weeks were also examined. Trust in other people, feeling of control over own life, and satisfaction with own life were surveyed. Causes for poverty in Russia were also charted. Relating to work, the respondents were asked what economical and social factors were the most important to them at work. The respondents were also asked what role should owners, the state, and employees have in the ownership of an enterprise, and in choosing management.

Several questions dealt with morals and the meaning of life, the respondents' religiosity, religious attendance, and attitude towards the church. In addition, the respondents were asked about their family relations and the meaning of family in their lives, and whether the respondents had the same attitude towards religion, morals, politics and sexuality as their spouse and parents. Relating to marriage, the respondents were asked how important they felt faithfulness, material goods, belonging to the same social stratum, mutual respect, same political views, sexual satisfaction, children, and sharing the chores at home to be. Relating to children, the respondents were asked the actual and desired number of children in the family, the attitude towards child-rearing, conceptions of the relationship between parents and children, and what kind of values should parents instill in their children. Furthermore, the respondents were asked about their attitudes towards working mothers, and the roles of spouses in marriage.

There were several questions about attitudes towards politics and political participation. Moreover, the respondents were asked about their conceptions of the country's future and social development. Trust in institutions was studied by asking how much the respondents trust the church, armed forces, judicial system, the press, the police, trade unions, the political system as a whole, etc. On the other hand, the respondents were asked how they support various social movements like environmental movement, movement against nuclear energy and women's movement. In relation to their moral conceptions, the respondents were asked about several things, for instance, about using public transport without a ticket, using drugs, prostitution, suicide, and euthanasia. The respondents' conceptions about citizens of various countries were also asked about.

Background variables included the respondent's gender, year of birth, age, education, occupational group, occupational status, industry of employment, type of employer, size of the organisation, economic activity and occupational status of the household head, type of neighbourhood in childhood, number of household members, nationality of the respondent, spouse, and the parents, the respondent's political inclination, membership in a political party, political party preference, region of residence, and size of the municipality of residence.

Dataset

This dataset was created by Andrew Pt

Contents

Russia Number of Registered New Enterprises: per 1000 Existing: RO: Civil & Religious data was reported at 3.500 Unit in Nov 2018. This records an increase from the previous number of 3.100 Unit for Oct 2018. Russia Number of Registered New Enterprises: per 1000 Existing: RO: Civil & Religious data is updated monthly, averaging 4.300 Unit from Jun 1999 (Median) to Nov 2018, with 234 observations. The data reached an all-time high of 18.700 Unit in Dec 1999 and a record low of 1.700 Unit in Jan 2005. Russia Number of Registered New Enterprises: per 1000 Existing: RO: Civil & Religious data remains active status in CEIC and is reported by Federal State Statistics Service. The data is categorized under Global Database’s Russian Federation – Table RU.OC002: Number of Registered New Enterprises: by Type of Ownership.

Two dominant explanations for ethnic bias in distributional outcomes are electoral incentives and outgroup prejudice. The paper proposes a novel, complementary explanation for this phenomenon: variation in legibility across ethnic groups. I argue that states will allocate fewer resources to groups from which they cannot gather accurate information and collect taxes. I support this argument using original data on state aid during the 1891-92 famine in the Russian Empire. Qualitative and quantitative analyses show that districts with a larger Muslim population experienced higher famine mortality, but received less generous public assistance. Historically ruled via religious intermediaries, the Muslims were less legible and generated lower fiscal revenues. State officials could not guarantee the repayment of food loans or collect tax arrears from Muslim communes, so they were more likely to withhold aid. State relief did not vary with the presence of other minorities, which were more legible and generated more revenue.

Previous research has either equated religion- and language-based group identities or asserted that their social effects are the same. This article proposes a novel differentiation between religious and ethnic self-identification that accounts for in-group income inequality and the social role of the group. The study argues that ethnicity-based identities tend to be associated with economic activities, thereby increasing the demand for income equality within such groups. Religious identities, on the contrary, are centered around noneconomic activities and have the ideological framework for reconciling material inequalities. The observable implication of this distinction is that the high-, low-, and middle-income categories of the multicultural society will display differential association with ethnic and religious identities. Ethnic groups will have lower in-group income inequality as a result of the exclusion of the poor and the departure of the rich. Religious groups, on the contrary, will have higher in-group income inequality due to the capacity of religion to accommodate both poor and rich. Relevant empirical tests from the ethnically and religiously diverse Russian North Caucasus region indicate support for the proposed theory.

Russia Employment: Full Time: Period Avg: Civil & Religious Ownership data was reported at 159.863 Person th in 2017. This records a decrease from the previous number of 164.439 Person th for 2016. Russia Employment: Full Time: Period Avg: Civil & Religious Ownership data is updated yearly, averaging 403.800 Person th from Dec 1990 (Median) to 2017, with 28 observations. The data reached an all-time high of 700.000 Person th in 1991 and a record low of 159.863 Person th in 2017. Russia Employment: Full Time: Period Avg: Civil & Religious Ownership data remains active status in CEIC and is reported by Federal State Statistics Service. The data is categorized under Russia Premium Database’s Demographic and Labour Market – Table RU.GB019: Employment: by Type of Ownership and Region.

Number of Liquidated Enterprises: Russian Ownership: Civil & Religious data was reported at 866.000 Unit in Nov 2018. This records an increase from the previous number of 703.000 Unit for Oct 2018. Number of Liquidated Enterprises: Russian Ownership: Civil & Religious data is updated monthly, averaging 700.000 Unit from Jun 1999 (Median) to Nov 2018, with 234 observations. The data reached an all-time high of 3,932.000 Unit in Mar 2007 and a record low of 115.000 Unit in Feb 2003. Number of Liquidated Enterprises: Russian Ownership: Civil & Religious data remains active status in CEIC and is reported by Federal State Statistics Service. The data is categorized under Global Database’s Russian Federation – Table RU.OC012: Number of Liquidated Enterprises: by Type of Ownership.

The Social Hostility index in Russia reached 3.9 out of 10 points in 2021, having increased from the previous year. The Government Restrictions index declined slightly to 8.3 out of 10 points. That corresponded to the "very high" level of restrictions, according to the study methodology. The two indices look at religious restrictions around the world.

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.

Russia Number of Registered Enterprises: Civil & Religious data was reported at 140.402 Unit th in 2017. This records a decrease from the previous number of 143.802 Unit th for 2016. Russia Number of Registered Enterprises: Civil & Religious data is updated yearly, averaging 170.460 Unit th from Dec 1994 (Median) to 2017, with 24 observations. The data reached an all-time high of 252.777 Unit th in 2004 and a record low of 53.505 Unit th in 1994. Russia Number of Registered Enterprises: Civil & Religious data remains active status in CEIC and is reported by Federal State Statistics Service. The data is categorized under Russia Premium Database’s Investment – Table RU.OC007: Number of Registered Enterprises: by Region and Type of Ownership.

Russia Number of Liquidated Enterprises: per 1000 Existing: RO: Civil & Religious data was reported at 6.400 Unit in Nov 2018. This records an increase from the previous number of 5.200 Unit for Oct 2018. Russia Number of Liquidated Enterprises: per 1000 Existing: RO: Civil & Religious data is updated monthly, averaging 4.400 Unit from Jun 1999 (Median) to Nov 2018, with 234 observations. The data reached an all-time high of 17.900 Unit in Mar 2007 and a record low of 0.500 Unit in Mar 2003. Russia Number of Liquidated Enterprises: per 1000 Existing: RO: Civil & Religious data remains active status in CEIC and is reported by Federal State Statistics Service. The data is categorized under Global Database’s Russian Federation – Table RU.OC012: Number of Liquidated Enterprises: by Type of Ownership.

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.