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

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

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.

Islam and Christianity form the two dominant religions in Nigeria. Since colonialism, approximately 90 percent of the Nigerian people identify themselves as Islamic or Christian. The northern region of Nigeria is predominately Islamic, while the southern region is predominately Christian.

Nigeria’s contact with Islam predated that of Christianity and European colonialism; its spread was facilitated into Sub-Saharan Africa through trade and commerce. The northern part of Nigeria is symbolic to the history of Islam, as it penetrated the area through the Kanem-Borno Empire in the 11th century before spreading to other predominately Hausa states. Islam was then introduced into the traditional societies of the Yoruba-speaking people of south-west Nigeria through their established commercial relationship with people of the north, particularly the Nupe and Fulani.

Christianity reached Nigeria in the 15th century with the visitation of Catholic missionaries to the coastal areas of the Niger-Delta region. Christianity soon recorded a boost in the southern region given its opposition to the slave trade and its promotion of Western education.

The distinct religious divide has instigated violence in present-day Nigeria, including the Sharia riot in Kaduna in 2000, ongoing ethno-religious violence in Jos since 2001, and the 2011 post-election violence that erupted in some northern states, particularly in the city of Maiduguri. Nigerians’ continued loyalty to religion compared to that of the country continues to sustain major political debate, conflict, and violent outbreaks between populations of the two faiths.

ISO3-International Organization for Standardization 3-digit country code

NAME-Name of religious institution

TYPE-Type of religious institution

CITY-City religious institution is located in

SPA_ACC-Spatial accuracy of site location 1- high, 2 – medium, 3 - low

SOURCE_DT-Source creation date

SOURCE-Primary source

SOURCE2_DT-Secondary source creation date

SOURCE2-Secondary source

Collection

This HGIS was created using information collected from the web sites GCatholic.org, Islamic Finder, Wikimapia, and BBBike.org, which uses OpenStreetMap, a crowd-source collaboration project that geo-locates sites throughout the world. After collection, all education institutions were geo-located.

The data included herein have not been derived from a registered survey and should be considered approximate unless otherwise defined. While rigorous steps have been taken to ensure the quality of each dataset, DigitalGlobe Analytics is not responsible for the accuracy and completeness of data compiled from outside sources.

Sources (HGIS)

BBBike, "Nigeria." Last modified 2013. Accessed March 19, 2013. http://extract.bbbike.org.

GCatholic.org, "Catholic Churches in Federal Republic of Nigeria." Last modified 2013. Accessed April 4, 2013. http://www.gcatholic.org/.

Islamic Finder, "Nigeria." Last modified 2013. Accessed April 4, 2013. http://islamicfinder.org/.

Olanrewaju, Timothy. The Sun, "oko Haram attacks church in Maiduguri." Last modified 2013. Accessed April 9, 2013. http://sunnewsonline.com/.

Wikimapia, "Nigeria:Mosques/Churches." Last modified 2013. Accessed April 4, 2013. http://wikimapia.org/

World Watch Monitor, "Muslim Threat to Attack Church Raises Tensions." Last modified 2012. Accessed April 9, 2013. http://www.worldwatchmonitor.org/.

Sources (Metadata)

Danjibo, N.D. "Islamic Fundamentalism and Sectarian Violence: The "Maitatsine" and "Boko Haram" Crises in Northern Nigeria." manuscript., University of Ibadan, 2010. http://www.ifra-nigeria.org.

Olanrewaju, Timothy. The Sun, "oko Haram attacks church in Maiduguri." Last modified 2013. Accessed April 9, 2013. http://sunnewsonline.com/.

Onapajo, Hakeem. "Politics for God: Religion, Politics, and Conflict in Democratic Nigeria." Journal of Pan African Studies. 4. no. 9 (2012): 42-66. http://web.ebscohost.com (accessed March 26, 2013).

World Watch Monitor, "Muslim Threat to Attack Church Raises Tensions." Last modified 2012. Accessed April 9, 2013. http://www.worldwatchmonitor.org/.

This article was published on the anniversary of India's Republic day in January 2021 for the well-known online publication The Leaflet's special issue on citizenship, for a non-academic audience. The article traces a history of the Sindhi refugee diaspora in India in the aftermath of the partition of India, the absence of a linguistic and ethnically defined territory to which they could claim belonging, and the implications of this for their resettlement in India. The article looks back at how religion, ethnicity, and caste intersected with a lack of territorial belonging to produce Sindhi citizenship in India and the refugees' own struggles to claim belonging in India.In 2017 the Sindhi Hindu brothers Srichand and Gopichand Hinduja from the Shikarpur region of Sindh topped The Sunday Times' Rich List of the UK's wealthiest residents. Sindhi Hindus form the world's most widespread if not the most numerous South Asian diaspora. They have a long history of travel for trade and banking, for which evidence is available from the sixteenth century (although historians suggest that they were a highly mobile community even before this). They established more permanent roots outside of Sindh after the 1947 partition of India. When the British divided their Indian empire in 1947, unlike Punjab, Bengal, and Assam, they did not partition Sindh (today a part of the Muslim-majority country of Pakistan), despite the minority campaign for a partition of the region. Sindh's 'partition' in 1947 was thus a deterritorialised and demographic one, producing over a million 'non-Muslim' refugees who resettled in India and abroad, including the United Kingdom. Sindhis have played a significant role in the UK's economic, political, legal and social histories, however the origins of this diaspora remain relatively unknown in the UK and even in India. Often mistaken for Punjabis and Gujaratis in both countries, they tend to keep a low-profile. They do not follow orthodox Hindu religious or caste practice; their faith is a blend of Sikh, Sufi, and Hindu traditions and they are therefore difficult to 'fix' in 'place'. However, Sindhis continually reappear on the fringes of discussions about religion, ethnicity, and territory. Their post-partition history needs to be recovered. The main objective of my fellowship will be to publish my research on the Sindh diaspora in the United Kingdom and India for both an academic audience and the wider public. It will illuminate a history of British partitions from Sindh, a region that witnessed a movement for autonomy within the empire much before the partition of 1947. It will demonstrate the influence Sindhi nationalism had on British administrators as far away as Palestine and partition plans there. It will trace the paths of Sindhi refugees after 1947, particularly to the United Kingdom, where they have made a huge but understated economic and social impact. I will collect data on the dates of arrival of this diaspora in the UK from Sindh and India; the sorts of businesses they established in the UK, and the relative rates of success of these businesses after partition. My research will also address the question of how heterodox South Asian religious traditions survive or have been threatened in the aftermath of partition and how this relates to Sindhi Hindu commercial and organisational support for militant Hindu nationalism in India and the UK. This is an article largely based on historical research carried out in archives such as The British Library, The National Archives of India, The Sindh Archives and legal archives such as the repositories of case law of the Indian Supreme Court and High Courts.

India Census: Population: by Religion: Hindu: Male data was reported at 498,306,968.000 Person in 2011. This records an increase from the previous number of 428,678,554.000 Person for 2001. India Census: Population: by Religion: Hindu: Male data is updated yearly, averaging 463,492,761.000 Person from Mar 2001 (Median) to 2011, with 2 observations. The data reached an all-time high of 498,306,968.000 Person in 2011 and a record low of 428,678,554.000 Person in 2001. India Census: Population: by Religion: Hindu: Male data remains active status in CEIC and is reported by Census of India. The data is categorized under India Premium Database’s Demographic – Table IN.GAE001: Census: Population: by Religion.

Data on religion by immigrant status and period of immigration, place of birth, age and gender for the population in private households in Canada, provinces and territories.

The global terrorism index systematically ranks countries of the world according to their terrorist activity. In 2024, Burkina Faso ranked first on the global terrorism index with a score of 8.58 points, making it the country most affected by terrorism on Earth. In 2023, the Democratic Republic of the Congo suffered from the fourth highest number of terrorist attacks.Additional information on the Global terrorism index The Global Terrorism Index is an annual ranking produced by the Institute for Economics and Peace. As even the definition of terrorism is hotly debated, it is essential to highlight that the methodologies used to measure terrorism are also contested. The Global Terrorism Index ranks 163 countries on four indicators weighted over five years. These four factors are: the number of terrorist incidents per year, the number of fatalities caused by terrorists per year, the number of injuries caused by terrorists per year, and total property damage caused by terrorism per year. Terrorist groups Terrorism comes in several forms from a variety of groups with differing intentions. Taliban regaining power in Afghanistan in 2021 can help explain the high ranking of Afghanistan, but the country has been plagued by terrorist activities for many decades. The operation of numerous groups alongside or in conflict with the Islamic State and the Taliban has led to Afghanistan falling victim to a high number of attacks. Moreover, IS now operates across several countries and regions, including in Burkina Faso. Economic damages On the non-human casualty side of the index, property loss is an important metric as loss of shelter or livelihood has a long lasting impact on those who survive the attack physically unharmed. The high percentage of attacks in advanced economies in the most expensive terrorist attacks by insured property loss demonstrates the limitation of using comparative financial data. Although the insured losses are lower in countries such as Iraq and Afghanistan, this does not suggest the impact of property loss is lower. The instability in these countries often makes insurance unaffordable for most citizens.

Niger has the highest child marriage rate in the world among girls. According to the most recent data, in this West African country, more than three fourths of girls aged under 18 were married, with nearly 30 percent of them being younger than 15 years old. The Central African Republic, Chad, and Mali followed behind with rates ranging from 61 to 54 percent. This issue is globally spread, particularly in African countries. In many of these countries, the legal age to get married is lower for females than for males. In Niger and Chad, for instance, the legal age is 15 years for females and 18 for males. In Guinea, instead, the legal age for marriage is 17 for females and 18 for males. Child marriage is often related to poverty, with poor families choosing to marry away their girls both in order to earn money as a wedding gift and as this means fewer mouths to feed.