Associated with manuscript titled: Fifty Muslim-majority countries have fewer COVID-19 cases and deaths than the 50 richest non-Muslim countriesThe objective of this research was to determine the difference in the total number of COVID-19 cases and deaths between Muslim-majority and non-Muslim countries, and investigate reasons for the disparities. Methods: The 50 Muslim-majority countries had more than 50.0% Muslims with an average of 87.5%. The non-Muslim country sample consisted of 50 countries with the highest GDP while omitting any Muslim-majority countries listed. The non-Muslim countries’ average percentage of Muslims was 4.7%. Data pulled on September 18, 2020 included the percentage of Muslim population per country by World Population Review15 and GDP per country, population count, and total number of COVID-19 cases and deaths by Worldometers.16 The data set was transferred via an Excel spreadsheet on September 23, 2020 and analyzed. To measure COVID-19’s incidence in the countries, three different Average Treatment Methods (ATE) were used to validate the results. Results published as a preprint at https://doi.org/10.31235/osf.io/84zq5(15) Muslim Majority Countries 2020 [Internet]. Walnut (CA): World Population Review. 2020- [Cited 2020 Sept 28]. Available from: http://worldpopulationreview.com/country-rankings/muslim-majority-countries (16) Worldometers.info. Worldometer. Dover (DE): Worldometer; 2020 [cited 2020 Sept 28]. Available from: http://worldometers.info

These data were collected for a study of how the characteristics of political parties influence women's chances in assuming leadership positions within the parties' inner structures. Data were compiled by Fatima Sbaity Kassem for a case-study of Lebanon and by national and local researchers for 25 other countries in Asia, Africa and Europe. The researchers collected raw data on women in politics from party administrators and government officials. Researchers gathered information about parties' year of origin, number of seats in parliament, political platform, and all gender-disaggregated party data (in percentages) on overall party membership, shares in executive and decision-making bodies, and nominations on electoral lists. A key variable measures party religiosity, which refers to the religious components on their political platforms or the extent to which religion penetrates their political agendas.

Only parties that have at least one seat in any of the last three parliaments were included. These are referred to as 'relevant' parties. The four data sets combined cover 330 political parties in Lebanon plus 12 other Arab countries (Algeria, Bahrain, Comoros, Djibouti, Egypt, Jordan, Kuwait, Mauritania, Morocco, Palestine, Tunisia, and Yemen), seven non-Arab Muslim-majority countries (Albania, Afghanistan, Bangladesh, Bosnia-Herzegovina, Indonesia, Senegal, and Turkey), five European countries with dominant Christian democratic parties (Austria, Belgium, Italy, Germany, and the Netherlands), and Israel.

This repository contains historical data collected in the digital humanities project Dhimmis & Muslims – Analysing Multireligious Spaces in the Medieval Muslim World. The project was funded by the VolkswagenFoundation within the scope of the Mixed Methods initiative. The project was a collaboration between the Institute for Medieval History II of the Goethe University in Frankfurt/Main, Germany, and the Institute for Visualization and Interactive Systems at the University of Stuttgart, and took place there from 2018 to 2021. The objective of this joint project was to develop a novel visualization approach in order to gain new insights on the multi-religious landscapes of the Middle East under Muslim rule during the Middle Ages (7th to 14th century). In particular, information on multi-religious communities were researched and made available in a database accessible through interactive visualization as well as through a pilot web-based geo-temporal multi-view system to analyze and compare information from multiple sources. The code for this visualization system is publicly available on GitHub under the MIT license. The data in this repository is a curated database dump containing data collected from a predetermined set of primary historical sources and literature. The core objective of the data entry was to record historical evidence for religious groups in cities of the Medieval Middle East. In the project, data was collected in a relational PostgreSQL database, the structure of which can be reconstructed from the file schema.sql. An entire database dump including both the database schema and the table contents is located in database.sql. The PDF file database-structure.pdf describes the relationship between tables in a graphical schematic. In the database.json file, the contents of the individual tables are stored in JSON format. At the top level, the JSON file is an object. Each table is stored as a key-value pair, where the key is the database name, and the value is an array of table records. Each table record is itself an object of key-value pairs, where the keys are the table columns, and the values are the corresponding values in the record. The dataset is centered around the evidence, which represents one piece of historical evidence as extracted from one or more sources. An evidence must contain a reference to a place and a religion, and may reference a person and one or more time spans. Instances are used to connect evidences to places, persons, and religions; and additional metadata are stored individually in the instances. Time instances are connected to the evidence via a time group to allow for more than one time span per evidence. An evidence is connected via one or more source instances to one or more sources. Evidences can also be tagged with one or more tags via the tag_evidence table. Places and persons have a type, which are defined in the place type and person type tables. Alternative names for places are stored in the name_var table with a reference to the respective language. For places and persons, references to URIs in other data collections (such as Syriaca.org or the Digital Atlas of the Roman Empire) are also stored, in the external_place_uri and external_person_uri tables. Rules for how to construct the URIs from the fragments stored in the last-mentioned tables are controlled via the uri_namespace and external_database tables. Part of the project was to extract historical evidence from digitized texts, via annotations. Annotations are placed in a document, which is a digital version of a source. An annotation can be one of the four instance types, thereby referencing a place, person, religion, or time group. A reference to the annotation is stored in the instance, and evidences are constructed from annotations by connecting the respective instances in an evidence tuple.

Spain has a long history of Islamic tradition under its belt. From cuisine to architecture, the southern European country has been linked to the North of Africa through many common elements. At the end of 2023, there were approximately 2.41 million Muslims in Spain, most of them of Spanish and Moroccan nationality, with upwards of eight hundred thousand believers in both cases. With a Muslim population of more than 660,000 people, Catalonia was home to the largest Muslim community in Spain as of the same date.

The not so Catholic Spain

Believers of a religion other than Catholicism accounted for approximately 3 percent of the Spanish population, according to the most recent data. Although traditionally a Catholic country, Spain saw a decline in the number of believers over the past years. Compared to previous years, when the share of believers accounted for slightly over 70 percent of the Spanish population, the Catholic community lost ground, while still being the major religion for the foreseable future.

A Catholic majority, a practicing minority

Going to mass is no longer a thing in Spain, or so it would seem when looking at the latest statistics about the matter: 50 percent of those who consider themselves Catholics almost never attend any religious service in 2024. The numbers increased until 2019, from 55.5 percent of the population never attending religious services in 2011 to 63.1 percent in 2019. The share of population that stated to be practicing believers and go to mass every Sunday and on the most important holidays accounted for only 15.5 percent.

This dataset is about books and is filtered where the book subjects is Science-Islamic countries-History, featuring 9 columns including author, BNB id, book, book publisher, and book subjects. The preview is ordered by publication date (descending).

While it is widely accepted that conflict and large-scale migrations over the past century, of minorities and Muslims, has led to 'decosmopolitanisation' of Muslim Asia’s cities, we have also seen that interreligious relations actually persist, but often unrecognised, in older and newer diasporic contexts, and in appeals to a shared urban heritage. The historic presence of ethno-religious minorities in Muslim Asia’s urban centres is also a source of intellectual activity, political debate, and cultural imagination in the region. Influential actors–merchants, intellectuals, artists, and politicians - advance geographical imaginaries that contest both modern conceptions of the secular nation-state as well as sectarianised notions of culture and polity. The cultural basis for such imaginaries is often to be found in historical and cultural imaginings of Asia’s cities which have been ‘branded’ by national and international actors as ‘cultural heritage’ sites. This comparative research programme proposes to analyse the ways in which both everyday living and projects of the imagination invoke urban imaginaries, and the extent to which these transcend (or reinforce) religious, sectarian, national and ethnic boundaries. It will deliver a novel approach to the significance of urban heritage to politics and culture in Muslim Asia, challenge one-dimensional understandings of Muslim-non-Muslim relationships, and respond to an urgent need for younger generations of the diasporas understudy to have access to material relating to their backgrounds.Afterlives will research the persistence or avoidance of interreligious relations between Muslims and non-Muslims and the modes by which these elicit or invoke shared urban sensibilities. We will conduct ethnographic fieldwork amongst migrant minority and Muslim communities in London, New York, Vienna, Jerusalem, Istanbul and Vienna and in 3 of the 4 selected cities. The project will document the vitality of legacies of cosmopolitan urban living and the role in these of diasporic communities, and analyse in Muslim Asia how projects of heritage reproduce social boundaries (e.g. between diasporic and settled communities, and urban and non-urban/ not fully urban citizens). Doing so will develop a new and different approach to interreligious relationships that illuminates the importance of shared attachment to urban centres, and enables greater sensitivity in future interventions in the field of tangible and intangible heritage preservation and restoration. First, the project will generate empirical data on the temporal and geographic dispersal of the cities under-study. We will map flows of people through space and time by conducting textual, archival and visual research in countries of origin and sites of migration. Second, Afterlives will investigate how projects of imagination relating to historic centres are produced and sustained, and explore how they point to diversity in Muslim Asia's cultural imaginaries. To do so we will investigate emergent configurations of culture, history, identity and geography in Muslim Asia by exploring the significance of relationships and exchanges between Muslim and ethno-religious minorities to imagination in the region today. We will: interview key actors in the production of imaginaries, focusing especially on cultural elites (intellectuals, musicians, artists, poets, politicians and activists); record the genres (visual, literary, musical, culinary) where such imaginations are generated and sustained and explore ethnographically the sites (digital, political, scholarly, and social) in which they are performed and consumed; explore the implications of architectural reconstruction on such imaginaries by visiting key sites, and interview relevant heritage specialists, local and national policy-makers, pilgrims/tourists, and custodians; trace the use in projects of imagination of knowledge about tangible and intangible heritage preservation. Third, given declining levels of religious diversity in urban centres, it is oft assumed that Silk Road-era commercial relationships between Muslim and non-Muslim merchants are no longer of relevance. Yet our recent fieldwork suggests otherwise: Muslim and Sikh traders from Afghanistan interacted from the 1980s onwards in London and Moscow, for example. To explore such interreligious commercial relationships we will carry out in-depth ethnographic work with diasporic merchants in key trading sites - markets, shops and warehouses - and explore documentary and archival material in the form of autobiographies of merchants and company records. Fourth, to research the 'doing' of connectivity, and the role played by tacit modes of acting across lines of difference in sustaining cultural and religious sensibilities of urban living, we will focus on specific practices, rituals, and expressions of sociality in diaspora communities. We will ask if gender, migration histories, generation, and class position influence the distribution of this skill, exploring the role it has played in facilitating and constraining legacies of collective urban living in diasporas. Beyond our partners, we will share findings with organisations that implement heritage projects (e.g. Aga Khan Foundation, UNESCO, UN Habitat, and Ministry of Culture, Afghanistan), that manage diaspora-homeland relations (e.g. Ministry of Foreign Affairs, Afghanistan;) that work on regional conflicts (e.g. Foreign and Commonwealth Office); also with the communities under study and broader publics. The data collated is largely gathered through individuals with members of diaspora Afghans from a variety of religious backgrounds, including those identifying as Muslim, Sikh, Hindu and Jewish. The study focuses on diaspora settings in which these communities are especially established, notably London and New York. Individuals were selected to be interviewed on the basis of their playing an active role in the life of the communities and also on the basis of ethnographic fieldwork undertaken by the researcher. The data also includes a discussion of the ethnographic work undertaken by the researcher in the form of a series of reports. Included also are notes in a book on Afghanistan's Hindu community (translated from Persian).

This research project aimed to describe and explain how children of primary school age and under are brought up to be Muslims. The project began with secondary quantitative analysis of the Home Office Citizenship Survey. The main part of the research was a qualitative case study of Muslims in Cardiff. Semi-structured, face-to-face interviews were used in 60 families with at least one child and usually two parents. In 24 of these families, children kept oral diaries and took photographs of places and events with religious significance. Observations were also carried out by researchers of formal education. The proposed research aims to describe and explain how children of primary school age and under are brought up to be Muslims. The topic of religious nurture is of interest in relation to all faiths, but given the diversity of schools of thought and ethnic groups amongst British Muslims, there is a strong argument for a detailed study of Islam in particular. Since there has already been attention paid by researchers to Muslim adolescents and 'young people' in recent years, the intention for this proposed project is to focus on families with children of primary school age and younger. The research questions are as follows: - How do different family members negotiate religious nurture in the context of a non-Muslim society? - How do children understand their religion? - How does religious nurture differ according to children's age, perceived stage and gender? - How does religious nurture differ between families according to religious traditions, ethnic backgrounds and social class? - How does religious nurture fit with parents' attempts to transmit ethnic and national identities to children? - How important is ritual to religious nurture? Are there particular places that have religious significance? - Is there evidence of increasing secular influences on Islamic beliefs and practices in Muslim families? - Is there evidence that ideas of spirituality and personal well-being are meaningful to Muslim families? The first task will be secondary quantitative analysis of existing government survey data (including the Home Office's Citizenship Survey). This analysis will both be of substantive interest in its own right and will also inform the sampling strategy for the main element of the research project, which is a qualitative case study of Muslims in Cardiff. This particular location has been chosen because its diverse Muslim population is fairly representative of the range of Muslim traditions and different ethnic groups in the UK. The qualitative research will consist of the following elements: - In 60 families there will be semi-structured interviews with at least one child and usually with two parents (although other family members would also be invited to take part) - In 30 of these families, children will be asked to keep oral diaries (via digital recorders) and to take photographs of places and events with religious significance - In 15 of these families there will also be some observation by the researchers of everyday religious practices. As well as being presented to academic audiences via a book, journals and conferences, there will be a public event to launch the research for a non-academic audience and a 'family day' for people who participated in the research, which will include child-friendly activities and entertainment. There will also be presentations at practice/policy conferences that are geared towards Muslim organisations and people working with children and families. The principal applicant has relevant experience in research on gender, family welfare and children's national and ethnic identities. The co-applicant has conducted research on various aspects of British Islam and is the Director of the Centre for the Study of Islam in the UK. Secondary quantitative analysis of the Home Office Citizenship Survey was carried out first. In the main phase, semi-structured, face-to-face interviews were conducted with 60 Muslim families in Cardiff with usually two parents and at least one child. In 24 of these families children kept oral diaries and took photographs of places and events with religious significance. Observations were also carried out.

Registered charity 1126727; registered company limited by guarantee 6611408 (England and Wales)

Contains data from the World Bank's data portal. There is also a consolidated country dataset on HDX.

Education is one of the most powerful instruments for reducing poverty and inequality and lays a foundation for sustained economic growth. The World Bank compiles data on education inputs, participation, efficiency, and outcomes. Data on education are compiled by the United Nations Educational, Scientific, and Cultural Organization (UNESCO) Institute for Statistics from official responses to surveys and from reports provided by education authorities in each country.

This is the third national probability survey of American Muslims conducted by Pew Research Center (the first was conducted in "https://www.thearda.com/data-archive?fid=MUSLIMS" Target="_blank">2007, the second in "https://www.thearda.com/data-archive?fid=MUSAM11" Target="_blank">2011). Results from this study were published in the "https://www.pewresearch.org/" Target="_blank">Pew Research Center report '"https://www.pewresearch.org/religion/2017/07/26/findings-from-pew-research-centers-2017-survey-of-us-muslims/" Target="_blank">U.S. Muslims Concerned About Their Place in Society, but Continue to Believe in the American Dream.' The report is included in the materials that accompany the public-use dataset.

The survey included interviews with 1,001 adult Muslims living in the United States. Interviewing was conducted from January 23 to May 2, 2017, in English, Arabic, Farsi and Urdu. The survey employed a complex design to obtain a probability sample of Muslim Americans. Before working with the dataset, data analysts are strongly encouraged to carefully review the 'Survey Methodology' section of the report.

In addition to the report, the materials accompanying the public-use dataset also include the survey questionnaire, which reports the full details on question wording. Data users should treat the questionnaire (and not this codebook) as the authoritative reflection of question wording and order.

In December 2006, Environics Research conducted a major national survey of Muslims and multiculturalism in Canada, as part of its ongoing syndicated FOCUS CANADA research program. The research consisted of two national telephone public opinion surveys: - National survey with a representative sample of 2,045 Canadians (18 years plus) - National survey with a representative sample of 500 Muslims living in Canada The focus of this research is on the presence and experience of Muslims in this country, and draws direct comparisons with similar research conducted in 13 other countries by the Pew Research Center (many of the same research questions were used to provide for direct country-to-country comparisons). The Pew research included Muslim over-samples in Great Britain, France, Germany and Spain. Some of the topics covered in this research: General Public: - General attitudes about immigration in Canada - Personal contact with different ethnic groups (including Muslims) - Perceived discrimination against ethnic groups - General attitudes towards Muslims - Concerns about Muslims and terrorism - Islamic identity and extremism among Muslims - Integration of Muslims and other ethnic minorities into Canadian society - Canadian foreign policy and the mission in Afghanistan Muslims - Experience of being Muslim in Canada - Concern about the future of Muslims in Canada - Self identification within the Muslim community - The role and rights of women in ethnic communities - Islamic identity and extremism among Muslims - Integration of Muslims and other ethnic minorities into Canadian society - Canadian foreign policy and the mission in Afghanistan Please note, the cases in this dataset are comprised only of Muslim respondents. Data from the other component of this survey - the survey of the general population - may be found in the dataset titled "EFC064." Environics Focus Canada - Survey of Muslims in Canada (Dec 2006) Study Overview: http://queensu.ca/cora/_files/Environics%20Muslims%20in%20Canada%20-%20Overview.pdf Environics Focus Canada - Survey of Muslims in Canada (Dec 2006) Methodology: http://queensu.ca/cora/_files/Methodology%20for%20Survey%20of%20Muslims.pdf Copyright (c) 2007 - Environics Research Group

Critical studies found NLP systems to bias based on gender and racial identities. However, few studies focused on identities defined by cultural factors like religion and nationality. Compared to English, such research efforts are even further limited in major languages like Bengali due to the unavailability of labeled datasets. Our paper (see the reference) describes a process for developing a bias evaluation dataset highlighting cultural influences on identity. We also provide this Bengali dataset as an artifact outcome that can contribute to future critical research.

If you find this dataset useful, please cite the associated paper:

Das, D., Guha, S., & Semaan, B. (2023, May). Toward Cultural Bias Evaluation Datasets: The Case of Bengali Gender, Religious, and National Identity. In Proceedings of the First Workshop on Cross-Cultural Considerations in NLP (C3NLP) (pp. 68-83).

BibTeX:

@inproceedings{das-etal-2023-toward,
  title = "Toward Cultural Bias Evaluation Datasets: The Case of {B}engali Gender, Religious, and National Identity",
  author = "Das, Dipto and
   Guha, Shion and
   Semaan, Bryan",
  booktitle = "Proceedings of the First Workshop on Cross-Cultural Considerations in NLP (C3NLP)",
  month = may,
  year = "2023",
  address = "Dubrovnik, Croatia",
  publisher = "Association for Computational Linguistics",
  url = "https://aclanthology.org/2023.c3nlp-1.8",
  pages = "68--83",
}

The GAR15 global exposure database is based on a top-down approach where statistical information including socio-economic, building type, and capital stock at a national level are transposed onto the grids of 5x5 or 1x1 using geographic distribution of population data and gross domestic product (GDP) as proxies.

WorldPop produces different types of gridded population count datasets, depending on the methods used and end application. Please make sure you have read our Mapping Populations overview page before choosing and downloading a dataset.

Datasets are available to download in Geotiff and ASCII XYZ format at a resolution of 30 arc-seconds (approximately 1km at the equator)

-Unconstrained individual countries 2000-2020: Population density datasets for all countries of the World for each year 2000-2020 – derived from the corresponding Unconstrained individual countries 2000-2020 population count datasets by dividing the number of people in each pixel by the pixel surface area. These are produced using the unconstrained top-down modelling method.
-Unconstrained individual countries 2000-2020 UN adjusted: Population density datasets for all countries of the World for each year 2000-2020 – derived from the corresponding Unconstrained individual countries 2000-2020 population UN adjusted count datasets by dividing the number of people in each pixel, adjusted to match the country total from the official United Nations population estimates (UN 2019), by the pixel surface area. These are produced using the unconstrained top-down modelling method.

Data for earlier dates is available directly from WorldPop.

WorldPop (www.worldpop.org - School of Geography and Environmental Science, University of Southampton; Department of Geography and Geosciences, University of Louisville; Departement de Geographie, Universite de Namur) and Center for International Earth Science Information Network (CIESIN), Columbia University (2018). Global High Resolution Population Denominators Project - Funded by The Bill and Melinda Gates Foundation (OPP1134076). https://dx.doi.org/10.5258/SOTON/WP00674

Contains data from the World Bank's data portal. There is also a consolidated country dataset on HDX.

Improving health is central to the Millennium Development Goals, and the public sector is the main provider of health care in developing countries. To reduce inequities, many countries have emphasized primary health care, including immunization, sanitation, access to safe drinking water, and safe motherhood initiatives. Data here cover health systems, disease prevention, reproductive health, nutrition, and population dynamics. Data are from the United Nations Population Division, World Health Organization, United Nations Children's Fund, the Joint United Nations Programme on HIV/AIDS, and various other sources.

Contains data from the World Bank's data portal. There is also a consolidated country dataset on HDX.

Effective governments improve people's standard of living by ensuring access to essential services – health, education, water and sanitation, electricity, transport – and the opportunity to live and work in peace and security. Data here includes World Bank staff assessments of country performance in economic management, structural policies, policies for social inclusion and equity, and public sector management and institutions for the poorest countries. Also included are indicators on revenues and expenses from the International Monetary Fund's Government Finance Statistics, and on tax policies from various sources.

The data were collected from respondents (school administrators, teachers, parents, university students, and school students) from 14 countries in 2018-2019 as part of Advancing Education in Muslim Societies initiative of The International Institute of Islamic Thought . Data file is provided in SPSS (.sav) and CSV formats.

This dataset is about books and is filtered where the book subjects includes Europe-Foreign relations-Islamic countries, featuring 9 columns including author, BNB id, book, book publisher, and book subjects. The preview is ordered by publication date (descending).

The aim of this study is to determine the number of Muslims in Germany and their religious composition as precisely as possible. And also contribute to gaining insights into the everyday religious life, beliefs, social and structural integration of Muslims with a migration background. Key subjects of the study are 1. Sociodemographic characteristics and migration biography: sex; year of birth; country of origin; citizenship(s); former citizenship(s); parent’s country of origin; denomination; former denomination; marital status; year of immigration and reason; received German citizenship; kind(s) of household’s income. 2.a) Household structure and sociodemographic characteristics of respondent’s partner: sex; year of birth; country of origin; citizenship(s); former citizenship(s); denomination. 2.b) Sociodemographic characteristics of other household members: degree of kinship with respondent; year of birth; sex; citizenship(s); denomination. 3. Integration: daily contact with Germans within the family, at the workplace, in the neighbourhood and as friends; wish for contact with Germans; proportion of foreigners in neighbourhood; preferred neighbourhood characteristics; ties to country of origin, to Germany and to one’s neighbourhood; membership in associations connected to Germany or country of origin; country where respondent attended (or is attending) school; graduation in Germany and abroad; professional qualification in Germany and abroad; occupational status; working hours; professional occupation; self-assessment of German language skills in regard to Understanding, Speaking, Reading and Writing; attendance of an integration course; taking the final exam of that course. 4. Religiousness and religious practice: religious beliefs; adhere to religious dietary laws; adhere to the rules on fasting; attendance of religious events; frequency of praying; frequency of attending religious events; membership in religious organization; frequency of involvement in religious organization. 5. Acknowledgement of Islamic associations (only Muslims and Alevis): knowledge of selected Muslim organizations (ZMD, IR, DiTiB, VIKZ, KRM, AABF). 6. Wearing headscarf: Practice and reasons (only female Muslims and Alevis): frequency of wearing a headscarf; reason(s) for wearing the headscarf; about Muslim/Alevi members of the household: wearing the headscarf or not. 7. Attendance of selected classes at school (only respondents that attend school or referring to the school attending members of the household): attending the common sports class, the gender mixed swimming class, the sexual education class, the religion/ethics class and it’s kind and attending school trips that take longer than one day. 8. Attitudes towards interreligious marriages and Islamic school education: Imagination of an interreligious marriage for oneself, one’s son and daughter; agree on Islamic/Alevi education as ordinary school subject. Additionally coded was: group of origin according to sampling; group of origin according to screening; county; type of municipal (BIK); interviewer id; duration of interview in seconds; date of interview; number of contact attempts; language of interview; interviewer’s assessment of respondent’s German skills; person and household weights; main migration background of the household; respondent’s migration; respondent’s migration generation. Ziel der Untersuchung war es, eine Datengrundlage zur Schätzung der Zahl der Muslime in Deutschland zu schaffen und außerdem ihre Struktur, Religiosität, religiöse Alltagspraxis sowie verschiedene Aspekte der Integration zu beschreiben. Neben den Angaben über die Befragten selbst wurden außerdem sozialstrukturelle Angaben über alle im Haushalt lebenden Personen erfasst, so dass auch Informationen über unter 16-jährige Personen mit Migrationshintergrund aus den berücksichtigten Herkunftsländern vorliegen. Themenschwerpunkte der Untersuchung sind 1. Soziodemographische Angaben des Befragten: Geschlecht; Geburtsjahr; Geburtsland; Staatsangehörigkeit(en); frühere Staatsangehörigkeit(en); Geburtsland der Eltern; Religionszugehörigkeit; Glaubensrichtung; frühere Religionszugehörigkeit; frühere Glaubensrichtung; Familienstand; Einreisejahr und -gründe; Erwerb der deutschen Staatsangehörigkeit; Erwerbsquellen im Haushalt. 2.a) Haushaltszusammensetzung und sozidemographische Angaben des Partners: Geschlecht; Geburtsjahr; Geburtsland; Staatsangehörigkeit(en); frühere Staatsangehörigkeit(en); Religionszugehörigkeit; Glaubensrichtung. 2.b) Soziodemographische Angaben weiterer im Haushalt lebender Personen: Verwandtschaftsverhältnis zum Befragten; Geburtsjahr; Geschlecht; Staatsangehörigkeit(en); Religionszugehörigkeit; Glaubensrichtung. 3. Integrationsrelevante Aspekte: Alltagskontakte zu Deutschen ohne Migrationshintergrund in der eigenen Familie, am Arbeitsplatz, in der Nachbarschaft und im Freundeskreis; Kontaktwunsch zu Deutschen; Ausländeranteil im Wohngebiet; gewünschte Zusammensetzung des Wohngebietes; Verbundenheit mit dem Herkunftsland, Deutschland und dem Wohngebiet; Mitgliedschaft in deutschen und herkunftslandbezogenen Verbänden; Ort des Schulbesuchs; Schulabschluss in Deutschland und im Ausland; Berufsabschluss in Deutschland und im Ausland; Erwerbsstatus; Arbeitszeit; berufliche Stellung; Selbsteinschätzung der Deutschkenntnisse in den Bereichen Verstehen, Sprechen, Lesen und Schreiben; Teilnahme am Integrationskurs; Teilnahme an der Abschlussprüfung. 4. Religiosität und religiöse Alltagspraxis: Gläubigkeit; Befolgung religiöser Speisegebote; Einhaltung von Fastenvorschriften; Begehen religiöser Feste; Gebetshäufigkeit; Besuchshäufigkeit religiöser Veranstaltungen; Mitgliedschaft in einer religiösen Gemeinde; Häufigkeit des Engagements in einer religiösen Gemeinde. 5. Bekanntheits- und Vertretungsgrad muslimischer Verbände: Nur an Muslime/Aleviten: Bekanntheit ausgewählter muslimischer Verbände (ZMD, IR, DITIB, VIKZ, KRM, AABF) und der Vertretungsgrad. 6. Das Tragen des Kopftuchs: Nur an muslimische/alevitische weibliche Befragte: Häufigkeit des Tragens eines Kopftuchs; Gründe für das Tragen eines Kopftuchs; In Bezug auf muslimische/alevitische Haushaltsmitglieder: Wird ein Kopftuch getragen. 7. Beteiligung an ausgewählten schulischen Unterrichtsangeboten: Nur an Befragte, die die Schule besuchen und in Bezug auf Haushaltsmitglieder im schulpflichtigen Alter: Teilnahme am gemischtgeschlechtlichen Sportunterricht, am gemischtgeschlechtlichen Schwimmunterricht, am Sexualkundeunterricht, am Religions-/Ethikunterricht sowie Art des Religionsunterrichts und an mehrtätigen Klassenfahrten. 8. Einstellung zu interreligösen Ehen und zur Einrichtung islamischer/alevitischer Religionsunterrichtsangebote in der Schule: Vorstellbarkeit einer interreligiösen Ehe in Bezug auf die eigene Person, eines Sohnes sowie einer Tochter; Befürwortung islamischer/alevitischer Unterrichtsangebote als ordentliches Schulfach. Zusätzlich verkodet wurde: Herkunftsgruppe laut Stichprobenziehung; Herkunftsgruppe laut Screening; Bundesland: BIK-Gemeindetyp: Interviewernummer; Interviewdauer in Sekunden; Interviewdatum; Zahl der Kontaktversuche; Sprache des Interviews; Interviewereinschätzung Sprachkenntnisse Deutsch; Personen- und Haushaltsgewichte; Hauptmigrationshintergrund des Haushalts; Migrationshintergrund des Befragten; Generationenzugehörigkeit des Befragten.

According to the population census data in 2010, 54.14 percent of the population in East Nusa Tenggara, Indonesia were Catholics. East Nusa Tenggara is the province with the least Muslim population in Indonesia. Indonesia has the largest Islamic population in the world. However, Indonesia is a multi-faith country that recognizes six official religions – Islam, Protestantism, Catholicism, Buddhism, Hinduism, and Confucianism.