In 2020, Indonesia recorded the largest population of Muslims worldwide, with around 239 million. This was followed with around 226.88 million Muslims in Pakistan and 213 million Muslims in India.

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.

In 2024, Nigeria had the largest Muslim population in Africa, with around 105 million people who belonged to an Islamic denomination. Egypt and Algeria followed with 90.4 million and 39.4 million Muslims, respectively. Muslims have a significant presence in Africa, with an estimated 50 percent of the continent's population identifying as Muslim. The spread of Islam in Africa began in the 7th century with the arrival of Arab traders, and it continued through Islamic scholars and missionaries.

This statistic shows the estimated number of Muslims living in different European countries as of 2016. Approximately **** million Muslims were estimated to live in France, the most of any country listed. Germany and the United Kingdom also have large muslim populations with **** million and **** million respectively.

The average for 2013 based on 11 countries was 0 percent. The highest value was in Argentina: 0 percent and the lowest value was in Argentina: 0 percent. The indicator is available from 1960 to 2013. Below is a chart for all countries where data are available.

This study posits that democracy satisfaction among foreign-born Muslims in Western Europe stems in large part from their pre-migration experiences: because most Muslims originate from less democratic, more corrupt, and less economically developed countries, they are more satisfied with the way democracy works in their host country than other immigrants. Moreover, Muslims from Muslim-minority origin countries are more satisfied with democracy than Muslims from Muslim-majority states, particularly if they came from highly authoritarian and corrupt regimes. Using individual-level information collected as part of the European Social Survey (ESS) 5-10 round data (2010-2022), the empirical analyses support these expectations. These findings have important implications for debates on Muslim immigrant political integration and the prospects of democratic legitimacy in Western Europe.

According to Cognitive Market Research, the global Islamic Financing market size will be USD 2514.2 million in 2024 and will expand at a compound annual growth rate (CAGR) of 10.50% from 2024 to 2031.

North America held the major market of more than 40% of the global revenue with a market size of USD 1005.68 million in 2024 and will grow at a compound annual growth rate (CAGR) of 8.7% from 2024 to 2031.
Europe accounted for a share of over 30% of the global market size of USD 754.26 million.
Asia Pacific held the market of around 23% of the global revenue with a market size of USD 578.27 million in 2024 and will grow at a compound annual growth rate (CAGR) of 12.5% from 2024 to 2031.
The Latin American market will account for more than 5% of global revenue and have a market size of USD 125.71 million in 2024. It will grow at a compound annual growth rate (CAGR) of 9.9% from 2024 to 2031.
The Middle East and Africa held the major markets, accounting for around 2% of the global revenue. The market was USD 50.28 million in 2024 and will grow at a compound annual growth rate (CAGR) of 10.2% from 2024 to 2031.
The Individual held the highest Islamic Financing market revenue share in 2024.

Market Dynamics of Islamic Financing Market

Key Drivers of Islamic Financing Market

Growing Muslim Population to Increase the Demand Globally

The growing Muslim population globally is expected to significantly increase the demand for Islamic financial products and services in the coming years. With Muslims comprising a substantial portion of the world's population, estimated to reach nearly 30% by 2050 according to demographic projections, there is a natural market for Sharia-compliant banking and investment solutions. As incomes rise and financial literacy improves in Muslim-majority countries and beyond, more individuals and businesses are seeking financial services that align with their religious beliefs and ethical values. Moreover, the increasing affluence and urbanization among Muslim populations contribute to a greater demand for sophisticated financial products, including Islamic mortgages, savings accounts, and investment funds. This growing demand is wider than in Muslim-majority countries. Still, it extends to Muslim communities and individuals residing in non-Muslim-majority countries, as well as non-Muslims who are attracted to the ethical principles and risk-sharing mechanisms inherent in Islamic finance.

Economic Development in Muslim-majority Countries to Propel Market Growth

Economic development in Muslim-majority countries is poised to propel significant growth within the Islamic finance market. As these countries experience robust economic growth, driven by factors such as population growth, urbanization, and natural resource wealth, a corresponding demand for sophisticated financial services that comply with Islamic principles emerges. This demand stems from both individuals and businesses seeking ethical and Sharia-compliant financial solutions to meet their diverse needs. Moreover, the expanding middle class within these countries signifies an increasing appetite for diverse banking and investment products, including Islamic mortgages, savings accounts, and investment funds. As disposable incomes rise and financial literacy improves, more people are turning towards Islamic finance as a viable alternative to conventional banking, recognizing its alignment with their religious beliefs and ethical values.

Restraint Factors Of Islamic Financing Market

Limited Product Offering to Limit the Sales

The limited product offering within the Islamic finance market poses a significant challenge, potentially constraining sales and market growth. Compared to conventional banking, Islamic finance products and services are often more specialized and may only cover part of the spectrum of financial needs for individuals and businesses. This limited range of options can deter potential customers who require a broader array of financial solutions. One of the primary reasons for the limited product offering is the adherence to Sharia principles, which prohibit certain financial activities such as interest (riba) and speculative transactions (gharar). While Islamic finance emphasizes ethical and socially responsible investing, it also imposes constraints on product innovation and development, particularly in areas where conventional finance has mo...

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.

The average for 2013 based on 4 countries was 17.5 percent. The highest value was in Yemen: 37 percent and the lowest value was in Tajikistan: 5 percent. The indicator is available from 1960 to 2013. Below is a chart for all countries where data are available.

In 2021, Muslims around the world spent a total of *** trillion U.S. dollars across the food, pharmaceutical, cosmetics, fashion, travel, and media/recreation sectors. The global Muslim market has the potential to grow to about *** trillion dollars by 2025. The largest market for Muslim consumers is the halal food and beverage sector.

This article examines portrayals of Muslim women in US news media. I test two hypotheses derived from theories of gendered orientalism. First, US news coverage of women abroad is driven by confirmation bias. Journalists are more likely to report on women living in Muslim and Middle Eastern countries if their rights are violated but report on women in other societies when their rights are respected. Second, stories about Muslim women emphasize the theme of women's rights violations and gender inequality, even for countries with relatively good records of women's rights. Stories about non-Muslim women, on the other hand, emphasize other topics. I test these hypotheses on data from thirty-five years of New York Times and Washington Post reporting using a structural topic model along with statistical analysis. The results suggest that US news media propagate the perception that Muslims are distinctly sexist. This, in turn, may shape public attitudes toward Muslims, as well as influence policies that involve Muslims at home and abroad.

Pew Research Center surveyed 13,122 adults across six countries in Asia about religious identity, beliefs, and practices, using nationally representative methods. Interviews were conducted face-to-face in Cambodia, Indonesia, Sri Lanka, and Thailand. They were conducted on mobile phones in Malaysia and Singapore. Local interviewers administered the survey from June to September 2022, in eight languages.

This survey is part of the Pew-Templeton Global Religious Futures project, a broader effort by Pew Research Center to study religious change and its impact on societies around the world. The Center previously has conducted religion-focused surveys across sub-Saharan Africa; the Middle East-North Africa region and many countries with large Muslim populations; Latin America; Israel; Central and Eastern Europe; Western Europe; India; and the United States.

This survey includes three countries in which Buddhists make up a majority of the population (Cambodia, Sri Lanka, and Thailand); two countries with Muslim majorities (Malaysia and Indonesia); and one country that is religiously diverse, with no single group forming a majority (Singapore). We also are surveying five additional countries and territories in Asia, to be covered in a future report.

Pew Research Center has produced a supplemental syntax file containing SPSS code to generate common analytic variables in the survey's corresponding report and toplines. The ARDA has provided this syntax in a copyable PDF document as an additional download.

The questionnaire used in this project (the Comparative Cross-National Study of Religious Fundamentalism, Developmental Idealism, Values, and Morality in the Middle East and North Africa) is part of the larger Middle Eastern Values Study (MEVS) and consists of over 250 items and covers the following topics: (1) Religious Fundamentalism-attitudinal measures of religious fundamentalism are constructed and extensively tested, which are applicable to both Christian and Muslim (Shia and Sunni) fundamentalism, are available for the entire eight countries. (2) Cultural Values-measures of attitudes toward gender relations, form of government, secular politics, morality, religiosity, national identity and pride, and other values are included for the entire eight countries. (3) Sources of News Information-measures of the sources of information that the respondents rely on, including radio, TV, newspapers, the Internet, mobile phone, and so forth are available for the entire eight countries. (4) Developmental Idealism-measures of the type of change respondents' associate with Westernization and the type of change they associate with development are available for only the five surveys carried out in 2011: Egypt, Iraq, Lebanon, Pakistan, and Saudi Arabia. For more information on developmental idealism project, see https://developmentalidealism.org/. (5) Political Engagement-measures of political engagement are available for Jordan, Tunisia, and Turkey. For other countries, there are a few questions on this topic. (6) Attitudes toward Violence-several items measuring attitudes toward political violence and suicide terrorism against Americans, Europeans, and people from the respondents' country included in the eight-country survey. (7) Demographics-Data on gender, age, marital status, area of residence, ethnicity, income, education, employment status and occupation, and self-described social class are available for all the countries. The questionnaire used for data collection in Turkey in 2013 includes a majority of the questions used in the data collection in the other countries. Note that the questionnaire used for Jordan in 2016 contains only a portion of the questions used in the data collection in other countries. This file is not included in the final dataset, but is available as a separate file. See the Middle Eastern Values Study website for more information.

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Islamic Clothing Market Size 2025-2029

The Islamic clothing market size is forecast to increase by USD 59.2 billion, at a CAGR of 9.1% between 2024 and 2029.

The market, encompassing apparel, sports apparel, swimwear, and ethnic wear, is experiencing significant growth in the digital realm. Key drivers include the rise in product visibility and accessibility through e-commerce platforms, as well as the increasing adoption of omni-channel retailing. However, challenges persist, such as the availability of counterfeit Islamic clothing items online. Brands and retailers must prioritize logistics and security measures to ensure authenticity and customer satisfaction. In the US and North American markets, labels specializing in Islamic clothing continue to expand their online presence, catering to the needs of a growing consumer base seeking modest and culturally appropriate attire. The use of technology, including computers and mobile devices, facilitates seamless shopping experiences for this demographic.

What will be the Size of the Islamic Clothing Market During the Forecast Period?

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The market, also known as the Muslim consumer segment within the Islamic fashion industry, caters to the unique needs and preferences of the global Islamic population. This market encompasses a diverse range of apparel, including abayas, hijabs, prayer outfits, thobes, jubbas, and various forms of head coverings such as the burqa and niqab. The market's growth is driven by the increasing global Islamic population, which is projected to reach 2.2 billion by 2030, and the rising demand for modest fashion that adheres to Islamic dress codes. Online retail distribution channels have significantly influenced the market's expansion, providing convenience and accessibility to consumers.
The lifestyle apparel sector, which includes sportswear for both Islamic men and women, has also gained traction due to the growing interest in health and fitness. Multinational fashion brands have increasingly entered this market, recognizing the potential for consumer investments and product consumption. Despite the growth, challenges persist, including negative reviews and the need for improved product quality and authenticity. Overall, the market continues to evolve, reflecting the diverse needs and preferences of its global consumer base.

How is this Islamic Clothing Industry segmented and which is the largest segment?

The Islamic clothing industry research report provides comprehensive data (region-wise segment analysis), with forecasts and estimates in 'USD billion' for the period 2025-2029, as well as historical data from 2019-2023 for the following segments.

Product

  Ethnic wear
  Sustainable fashion
  Sports wear


End-user

  Islamic women
  Islamic men


Distribution Channel

  Online
  Offline


Material Type

  Cotton
  Polyester
  Silk
  Blended Fabrics


Geography

  North America

    US


  Middle East and Africa

    Egypt
    Turkey


  APAC

    India
    Indonesia
    Pakistan
    South Korea


  Rest of World (ROW)

By Product Insights

The ethnic wear segment is estimated to witness significant growth during the forecast period.

The market caters to the unique needs of Muslim consumers, offering apparel that adheres to Islamic principles. This market encompasses various segments, including abayas, hijabs, prayer outfits, burqas, and niqabs for women, and thobes, jubbas, and sports and fitness wear for men. The Muslim population, estimated at 1.8 billion, presents a significant potential customer base for this industry. Islamic fashion industry growth is driven by cultural and lifestyle factors, particularly in Muslim majority economies. Younger generations are increasingly embracing innovative clothing designs that blend traditional Islamic clothing with contemporary styles, creating a demand for modest fashion wear. Ethnic wear, a popular segment, is particularly sought after during cultural events and significant occasions.

The sports industry also presents opportunities for the market growth, with the increasing popularity of sports hijabs. Consumer investments in sustainable fashion are also influencing the industry. Multinational fashion brands and high street brands are increasingly catering to this market, offering a range of options from luxury to affordable prices. E-commerce platforms are facilitating online retail distribution, addressing logistical issues and expanding market reach.

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The ethnic wear segment was valued at USD 69.50 billion in 2019 and showed a gradual increase during the forecast period.

Regional Analysis

APAC is estimated to contribute 39% to the growth of the global market during the forecast period.

Technavio's analysts have elaborately explained the regional trend

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 first round of the Arab Barometer, respondents in the countries of Jordan, Algeria, Lebanon, Morocco, Yemen, Bahrain and Palestine were queried regarding (1) economic questions, (2) evaluation of political institutions, political participation, and political attitudes, (3) identity and nationalism, (4) politics and religion, (5) religiosity, and (6) the Arab world and international affairs. In regards to economic questions, respondents were asked to give their opinion on the current overall and future economic condition of their countries, and the current economic situation of their families. 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, their involvement in organizations, whether people can be trusted, city safety, election participation, and the fairness of elections. Further, participants were asked about the ease of obtaining services from the government, the present political situation, their political interest and main source of political information, and their support of the government. Other questions asked their opinions on political competition and reform, participation in political dissent, their opinions on the characteristics of democracy, the degree to which, on a given list of countries, each is a democracy, and how suitable democracy is for the respondents' respective countries. The remaining questions asked respondents for their opinions of various political systems, the performance of their country's current government, problems facing their country, citizen freedoms, corruption, and qualifications for national leadership. Concerning identity and nationalism, respondents were asked how they view themselves, what affiliations were most important, which groups they wished to have as neighbors, what they thought of emigration, and pride in their country. On the subject of politics and religion, queries included the degree to which religion should influence voting in elections, government decisions, and legislation. Regarding religiosity, respondents gave their views on the lottery, choosing a spouse, the interpretation of Islam in present-day issues, the behavior and situation of women in Muslim society, and a person's qualifications for a government job. The final topic, the Arab world and international affairs, questions were asked about the Arab world lagging behind other regions, the effectiveness of the Arab League, whether certain events were part of terrorist operations, the United States' role in the Middle East, and the Israeli-Palestinian conflict. Additional topics include internet use, time spent in Western countries, and citizen disputes and the use of "wasta" (personal influence or connections). Demographic variables include age, gender, education, employment status, occupation, marital status, religious preference and practices, individual and family income, and country of origin.

This data harmonizes waves 2, 4, and 5 from the European Social Survey, waves 5 and 6 from the World Values Survey, and wave 4 from the European Values Study. The aim of the study was to analyze gender attitudes using the statement "Men should have more right to a job than women when jobs are scarce". For information on those people who stayed in the sending countries data from WVS6 for the following countries was chosen: Algeria, Argentina, Australia, Brazil, Chile, China, Colombia, Cyprus, Ecuador, Estonia, Ghana, Hong Kong, India, Iraq, Japan, Kazakhstan, Kyrgyzstan, Lebanon, Mexico, Morocco, Nigeria, Pakistan, Peru, Philippines, Poland, Romania, Russia, Rwanda, Singapore, South Africa, South Korea, Thailand, Tunisia, Turkey, Ukraine, the United States, Uruguay, and Zimbabwe.

I also employ data for several countries from Wave 5 for those societies that were not covered during the last wave: Bulgaria, Canada, Egypt, Finland, Hungary, Indonesia, Italy, Iran, Moldova, Norway, Vietnam, Serbia and Montenegro, and Zambia.

I add European societies that have not been covered by the WVS by using the European Values Study 2008: Albania, Austria, Bosnia and Herzegovina, Croatia, Czech Republic, Denmark, Greece, Ireland, Lithuania, Luxembourg, Macedonia, Slovak Republic, and Slovenia. This gives 65 sending societies in total. As people could have migrated from the European countries of the main focus, namely, Belgium, Germany, France, the Netherlands, Portugal, Spain, Sweden, Switzerland, and the UK, I add those as well, with a final total of 73 sending countries.

Such variables as age, gender, migration status, religiosity measured by self-attribution (How religious are you?), Importance of God, and church attendance as well as denomination are added. Education is binarized for higher o higher. Employment is measured by 6 categories, marital status - by 5 categories. Those who refused to answer were coded into a separate category "refused".

Country-level variables: Human Development Index (HDI), GDP per capita, Polity IV, Freedom House Civil Liberties Index, Gender Inequality Index (by UNDP), unemployment ratio of women to men; percentage of women in the labor market, percentage of women in parliaments, percentage of Islamic population in the country, Islamic majority in the country (binary), level of religiosity in the country (country average for ``How important is God in your life?"), post-communism, Cultural zones from Inglehart's cultural map (8 groups).

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

This statistic displays the projected Muslim population proportions in selected European countries in 2050, by scenario. In 2010 the proportion of Muslims in the population of Germany was *** percent, compared with *** percent in the UK and *** percent in France. Depending on the different migration scenarios estimated here, Germany's share of Muslims in the population could rise up to **** percent of it's population by 2050, higher than both the UK and France, with projected Muslim populations of **** and ** percent respectively.

Transnational practices in local settings: Experiences of local citizenship among Bangladesh-origin Muslims in London and Birmingham is a project funded by the ESRC, investigating the relationship between local and transnational citizenship experiences among Bangladesh-origin Muslims in the diaspora in London (Tower Hamlets and Luton) and Birmingham. The access to education, employment, housing, healthcare and local political processes was examined. In-depth semi-structured interviews were conducted with Bengali families in the form of same-sex parent/child dyads in Tower Hamlets, Luton and Birmingham. The use of same-sex parent-child dyads will help draw out generational dimensions and focus the issues of continuity and change over time. oral history interviews and civil society interviews were conducted in each location, producing a total of interviews, complemented by ethnographic observation with the Bangladeshi community in both field sites. NVivo software was used for data analysis.

'Transnational citizenship' (Baubock, 1994; Fox, 2005) has been conceptualised to reflect the processes through which political identity transcends the nation-state (Basch et al, 1994). However, the degree to which political identities that cross borders may be informed by political identities within borders remains a matter of considerable academic debate. It has been argued, for example, that transnational ties represent an impediment to the formation of national and local identifications; a danger to citizenship and integration in countries of settlement (Snel et al, 2006). Others argue that the reverse may also be true. The concept of 'political opportunity structure' has come to suggest that transnational practices take place in local settings; shaped by the particular opportunities and constraints present in different localities (Guarnizo and Smith, 1998; Mahler, 1998). This deviates from the majority of the literature on Muslim transnational relations in particular, in which the focus is very often on the characteristics of the population, or the characteristics of Islamic culture, in a way that ignores "the role of social and political circumstances in shaping how people make sense of the world and then act upon it" (Kundnani, 2014, p.10). This project considers the relationship between the local and transnational citizenship experiences of Bangladesh-origin Muslims in London and Birmingham. It investigates local experiences of citizenship in relation to a) different histories of settlement, b) different population profiles in terms of ethnic concentration, age, gender, socio-economic background, length of residence and naturalization status, and c) the different social and political environments of the two cities. The project will examine how these local political identities influence processes of transnational engagement, and consider how transnational identities and relationships in turn inform local political subjectivity. It will draw on the insights of 'political opportunity theory' but depart from it in two key respects. First, previous work has tended to construct migrant populations as homogenous groups and this project will devote greater attention to considering how issues play out differently according to gender, generation and class. Second, it will move beyond characterisations of citizenship based on 'formal status' to consider more 'substantive' dimensions of socio-political engagement - the social, cultural, political, or symbolic 'acts' that legal status may or may not make possible (Isin and Nielsen, 2008). This includes examination of access to education, employment, housing, healthcare and local political processes. In each location, 30 in-depth semi-structured interviews will be conducted with 15 Bengali families in the form of same-sex parent/child dyads. The use of same-sex parent-child dyads will help draw out generational dimensions and focus the issues of continuity and change over time. In addition, 5 oral history interviews and 5 civil society interviews will be conducted in each location, producing a total of 80 interviews, complemented by ethnographic observation with the Bangladeshi community in both field sites. In the context of the on-going 'War on Terror', and an increasing political and media focus on a security threat that is 'home grown', the transnational practices of British Muslims have generated particular concern. This has fed into a range of recent policy proposals with respect to the treatment of British subjects who engage in transnational activities the Government does not support, and brings the constitutionally protected activities of a large number of people under increasing surveillance (Kundnani, 2014). In popular debate and the practice of public policy, therefore, transnational ties may affect local experiences of citizenship, but more research is needed to understand how transnational activity is situated in local social, cultural and...

The questionnaire used in this project consists of over 250 items and covers the following topics -Religious Fundamentalism - attitudinal measures of religious fundamentalism are constructed and extensively tests, which are applicable to both Christian and Muslim (Shia and Sunni) fundamentalism, are available for the entire eight countries.Cultural Values - measures of attitudes toward gender relations, form of government, secular politics, morality, religiosity, national identity and pride, and other values are included for the entire eight countriesSources of News Information - measures of the sources of information that respondents rely on, including radio, TV, newspapers, the Internet, mobile phone, and so forth are available for the entire eight countries.Developmental Idealism - measures of the type of change respondents associate with Westernization and the type of change they associate with development are available for only the five surveys carries out in 2011: Egypt, Iraq, Lebanon, Pakistan, and Saudi Arabia. For more information on developmental idealism project see https://developmentalidealism.orgPolitical Engagement - measure of political engagement are available for Jordan, Tunisia, and Turkey. For other countries there are a few questions on this topic.Attitudes toward Violence - several items measuring attitudes toward political violence and suicide terrorism against Americans, Europeans, and people from the respondents' country included in the eight-country survey. Demographics - Data on gender, age, area of residence, ethnicity, income, education, employment status and occupation, and self-described social class are available for all the countries.The questionnaire used for data collection in Turkey in 2013 includes a majority of the questions used in the data collection in the other countries. The data from Turkey is included in the Final Data Collection Dataset. The English and Turkish questionnaires are published as separate, Turkey-specific files on this site.The questionnaire used for data collection in Tunisia in 2013 includes only a portion of the questions used in the data collection in the other countries. However, the data from Tunisia is included in the Final Data Collection Dataset. The English and Arabic questionnaires are published as separate, Tunisia-specific files on this site.The questionnaire used for data collection in Jordan in 2016 includes only a portion of the questions used in the data collection in the other countries. For that reason, the data from Jordan is not included in the Final Data Collection Dataset, but rather, as a standalone file. The English and Arabic questionnaires are likewise published as separate, Jordan-specific files on this site.