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

"Between October 2011 and November 2012, Pew Research Center, with generous funding from The Pew Charitable Trusts and the John Templeton Foundation, conducted a public opinion survey involving more than 30,000 face-to-face interviews in 26 countries in Africa, Asia, the Middle East and Europe. The survey asked people to describe their religious beliefs and practices, and sought to gauge respondents; knowledge of and attitudes toward other faiths. It aimed to assess levels of political and economic satisfaction, concerns about crime, corruption and extremism, positions on issues such as abortion and polygamy, and views of democracy, religious law and the place of women in society.

"Although the surveys were nationally representative in most countries, the primary goal of the survey was to gauge and compare beliefs and attitudes of Muslims. The findings for Muslim respondents are summarized in the Religion & Public Life Project's reports The World's Muslims: Unity and Diversity and The World's Muslims: Religion, Politics and Society, which are available at www.pewresearch.org. [...] This dataset only contains data for Muslim respondents in the countries surveyed. Please note that this codebook is meant as a guide to the dataset, and is not the survey questionnaire." (2012 Pew Religion Worlds Muslims Codebook)

The project had two main dimensions: the first is theoretical and the second is empirical, focusing on three case studies (Moscow, Tatarstan and Dagestan). The theoretical aspect of the project examines two main sets of questions: First, how the general concepts of extremism and moderation, and the associated concept of radicalization, are understood in the Russian context. How is radicalization linked to identity politics(ethnicity, nationalism and religion) and radical ideological movements? Second, how these concepts - moderation, extremism, and radicalization- applied in discourses and policies towards Muslim communities in Russia? What are the presumed internal and external influences? What are the comparisons and links with elite discourse in other European countries with significant Muslim communities, such as UK and France? The empirical aspect of the project examines how these general concepts and approaches help to illuminate and explains developments in regions of Russian where there exist sizeable Muslim communities. The three case studies chosen include a) the city of Moscow, where it is estimated that there are 1-2 million Muslims, representing at least 10% of the population; b) Tatarstan, which has an ethnic Tatar Muslim plurality and which is often taken to be the best example of the influence of moderate Islam; c) Dagestan, which is regularly taken to be the region with the greatest potential danger, apart form Chechnya, of Islamic radicalization. The dataset was originally intended to include transcriptions of elite interviews which would have been in the format of elite interview-audio files. However, as we warned might be the case, it did not prove possible to gain consent to recording the interviews. This project investigates the causes of Islamic radicalisation within Russia and their consequences for Russia's relevant domestic policies (for example ethnic, regional, immigration policies, and domestic democratisation), as well as its foreign policy response towards the Muslim world in the context of the global 'War on Terror'. There are four principal research questions:(1) How Russian policy-making and academic elites conceptualise the idea of 'radicalisation' and political violence. (2) How these discourses are translated into state practice and policy. (3) How these state-driven practices feed or undermine underlying processes of radicalisation. (4) How Russia's domestic context of combating radicalisation drives its foreign policy. The project methodology includes a discourse analysis of academic and journalistic writings and three regional case studies of Russian state policy towards Islam (Moscow, Tatarstan and Dagestan). Each case study relies on discourse analysis of public and media approaches, content analysis of relevant legal and state policy documents, and semi-structured elite interviews. The project co-ordinators will work with local institutes in Russia and will invite scholars from these institutes to the UK as research fellows. The project findings will be disseminated by four journal articles, policy briefings and a co-authored monograph. The interviews were in semi-structured format. Unfortunately, consent was not obtained for audio recording of the interviews. There were 20 principal interviews with Russian elites in academia and politics and among Muslim communities in Russia; in Moscow, Tatarstan and Dagestan.

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.

(UNCLASSIFIED) The Liberian population is religiously heterogeneous, comprised 85.6 percent Christian, 12.6 percent Muslim, 0.6 percent adherents of tribal or indigenous traditions, 1.5 percent non-religious, and less than 1 percent a combination of Bahais, Hindus, Sikhs, and Buddhists. Primary denominations within the country’s Christian majority include Lutheran, Baptist, Episcopal, Presbyterian, Roman Catholic, United Methodist, African Methodist Episcopal (AME), AME Zion, and Pentecostal. Many individuals identified as "Christian" retain a mix of Christian and indigenous (often animistic) beliefs. Both Christian and Muslim Liberians are dispersed throughout the country. Most Muslims belong to two distinct ethnic groups, the Mandingo—who are widely distributed—and the Vai who live mostly in western areas.Christianity reached Liberia in the 19th century with the arrival of freed slaves from the United States. Missionaries of various Protestant denominations started arriving in the 1820s, eventually forming what became one of the highest per capita missionary populations in the world. The first permanent Catholic mission in the country was established in the early 1900s. A Liberian Council of Churches composed of Lutheran, Episcopal, Methodist, and other similar groups now exists, and an evangelical association of churches and missions has operated on and off since 1966. Though religiously-motivated violence in Liberia is relatively uncommon, tensions between Christians and Muslims have escalated in the past. In October 2004, approximately 25 people were killed and several churches and mosques were destroyed in Monrovia during clashes between Christians of several ethnic groups and Mandingo Muslims. The Liberian constitution provides religious freedom for all inhabitants, and in practice, the government respects minority religious groups. According to a 2013 document published by the U.S. Department of State, the Liberian government does not discriminate based on religious affiliation, belief, or worship. Although there is no state religion in the country, government ceremonies commonly begin and end with prayers or hymns, the majority of which are Christian, though some are Muslim. Most private schools in the country are operated by churches or missions. The majority receive government funding, though non-religious schools are also heavily subsidized. Religious education is available as an elective in public schools, but is not required. Social welfare institutions are largely managed or affiliated with religious organizations, often in conjunction with international aid agencies. As regards the ongoing Ebola crisis in West Africa, some religious leaders in Liberia have cited “immoral acts” as the cause of the outbreak. In August 2014, Liberia’s Council of Churches agreed, “God is angry with Liberia,” and urged Liberians to seek forgiveness for corruption and immorality by staying indoors and fasting for three days.Attribute Table Field DescriptionsISO3 - International Organization for Standardization 3-digit country code ADM0_NAME - Administration level zero identification / name ADM1_NAME - Administration level one identification / name ADM2_NAME - Administration level two identification / name NAME - Name of religious institution TYPE - Classification in the geodatabase (type of institution) CITY - City location available SPA_ACC - Spatial accuracy of site location (1 – high, 2 – medium, 3 – low) COMMENTS - Comments or notes regarding the religious institution SOURCE_DT - Source one creation date SOURCE - Source one SOURCE2_DT - Source two creation date SOURCE2 - Source two CollectionThe feature class was generated utilizing data from OpenStreetMap, Wikimapia, GeoNames and other sources. OpenStreetMap is a free worldwide map, created by crowd-sourcing. Wikimapia is open-content mapping focused on gathering all geographical objects in the world. GeoNames is a geographical places database maintained and edited by the online community. Consistent naming conventions for geographic locations were attempted but name variants may exist, which can include historical or less widespread interpretations.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 is not responsible for the accuracy and completeness of data compiled from outside sources.Metadata information was collected form U.S. Department of State publications as well as news media articles. Sources (HGIS)"Cathedral of St. Therese of The Child Jesus." GCatholic. July 2014. Accessed October 7, 2014. http://www.gcatholic.org.DigitalGlobe, "DigitalGlobe Imagery Archive." Accessed October 01, 2014. GeoNames, "Liberia." September 23, 2014. Accessed October 01, 2014. http://www.geonames.org.Google, September 2014. Accessed October 01, 2014. www.google.com.OpenStreetMap, "Liberia." September 2014. Accessed October 01, 2014. http://www.openstreetmap.org.Wikimapia, "Liberia." September 2014. Accessed October 01, 2014. http://wikimapia.org.Sources (Metadata)Baden, Joel and Candida Moss. “Ebola Is Not God’s Wrath: Religious leaders are perpetuating dangerous, dehumanizing beliefs about sin and disease.” Slate. August 20, 2014. Accessed October 01, 2014. http://www.slate.com.“Country Profile: Liberia.” Soudan Interior Mission. January 01, 2014. Accessed October 01, 2014. http://www.sim.org.“Education System in Liberia.” Classbase. January 01, 2012. Accessed October 01, 2014. http://www.classbase.com.“Liberia 2005 International Religious Freedom Report.” United States Department of State: Bureau of Democracy, Human Rights, and Labor. January 01, 2005. Accessed October 01, 2014. http://www.state.gov.“Liberia 2012 International Religious Freedom Report.” United States Department of State: Bureau of Democracy, Human Rights, and Labor. January 01, 2005. Accessed October 01, 2014. http://www.state.gov.“Liberia 2014 International Religious Freedom Report.” United States Department of State. January 01, 2014. Accessed October 01, 2014. http://www.state.gov.

When the Arabs left from Arabia, they headed to Africa through Babel Mandabi. Islam came through Sudan to Bahrulahon Asobia Habsa country and then to Misira (Egypt) and in 642 after the death of Christ. Islam started spreading from there to Nobatou a town located by sea where Ham, son of Noah, had his twins. They were black in complexion and that was embarrassing to him and he absconded to another land. When the children grew older they went to search for their father and they arrived in Noba at a time when Islam got there, and that was at 652 after the death of Christ. War broke out between Noba and the Roman Catholics in 1323 at Baja. The Arabs went to Sudan through Misira and then to Darfur. Islam spread in Darfur and to Chad and then to the West African coast and to other parts of Africa. Islam spread in these regions during 668 after the death of Christ. The first Jihad leaders were Uthba Bin Nafiyou, Asan Bin Noman and Tarik Bin Jab. Arabs became rivals and some left and headed to Africa. Jihad broke out in the Sahara region at Jenne and Asab as well. Islam got to Gana to the Yorubas, Hausas and Fulani. The Hausas spread Islam in Sierra Leone and the Mandinkas spread Islam in Gana, Guinea up to the coast where the two Islamic parties met. Gambia emanated from the Gana empire. The king then was Basarang Colley who was around Mali. Mali and Songhai were together.The first king in Mali was Sunjata Keita in 1545, he was the most popular king in Mali. He conquered Jenne and the Mossi ruler. Mansa Musa the king of Kankan died on his way from performing pilgrimage in Mecca. Sulayman took over the throne in 1500 and 1570 at Kawong. When Askia Muhamed was the king, he opened many Islamic learning centers in 1600. He ruled for some time. Later the king of Morocco took over the land and that was Gao, Jenne and Sudan. Mamadi Coulibally was the ruler of Sikasso, Jenne and Timbuktu in 1650. Alhagi Umaru from Sundan fought Mamadi Coulibally and killed him. He left Madina to Segou and conquered Segou and then settled his son Amadou at Hamdallaye and continued to Banjagara. After 60 years at Banjagara, Amadou Segou left to Hausa land. When the Europeans came to the region, they invited all the rulers and warned them to seize the war between them. Amadou and the Europeans fought for 18 years. They met at Bisandugu and he fought with Colonel Arsenal at Kankan. One of Amadou’s sons supported the Europeans and fought the ruler of Sikasso who was referred to as, very cruel. Before the arrival of the Europeans, there were Muslims and non-Muslims in the region. The most popular kingdom was Ndungu Sine. The ruler Mansa Bari Camara was in Kataba, a small town East of Kuntaur. There was a ruler called Wally at Niani who settled a village called Walliya. People came from the East to the West Africa. They first settled at Kupantum Mandinka Kunda were Wally Camara was the ruler. Members of the Camara clan wer known to be the first settlers of Niani. Other people settled at Kissang, Jambur and Jumbiya and the capital was Ndungu Sine. The first Jaxanka that settled in the region came from Masina and were known to be knowledgeable and Islamic scholars. When they left Masina, they first settled in Bambuku Jarka in Tukulor land. Some of them left to Fouta and some went to Bundu. After a while some left Bundu because of the war and headed to the Gambia.This was during Jihad war of Sheik Muhamed Lamin Drammeh. Sheik Muhamed Lamin Drammeh, a Soninke, who hailed from Gunjur was fighting a holy war against the Non-Muslims. He was attacked by the Europeans and fled to Bundu. While he was there the Europeans attacked him again and he left but he was blocked by Bundu Seykunda and he fought with them and both sides suffered. Muhamed Janteh was a great Islamic scholar at Seykunda who left to Niani Sukuta and wanted to cross to the other side of the river but could not and he turned to Niani Kayai. The people of Niani attacked and killed him. They took his head to the Europeans and they buried his body at Yonna. Now his grave cannot be traced. The Jaxanka clans that first came to the Gambia were great Islamic scholars like, Kabaa, Jakite, Gasama and Jaabi. The most popular among the Gassama clan was Sambu who settled at Wulli Sutukoba. He had a big family and among his family was Yusufa his last son whom he loved a lot. When he grew up, he went to study with Alhagi Salim Suware. When Yusufa came to visit his family he returned with his father and some of the family members went to settle in Fata Tenda. Others left to settle in Foni and they became the Kujaabi last names. Sambu continued with Yusufa to his teacher Alhagi Salim Suware, on their way Yusufa threw his father’s idol in the river. Sambu later converted to Islam and married Salim Suware’s daughter. They got children and they were called Foday Yonankoolu. The children of Yusupha were called Yamayankoolu.

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/.

The second National Family Health Survey (NFHS-2), conducted in 1998-99, provides information on fertility, mortality, family planning, and important aspects of nutrition, health, and health care. The International Institute for Population Sciences (IIPS) coordinated the survey, which collected information from a nationally representative sample of more than 90,000 ever-married women age 15-49. The NFHS-2 sample covers 99 percent of India's population living in all 26 states. This report is based on the survey data for 25 of the 26 states, however, since data collection in Tripura was delayed due to local problems in the state. IIPS also coordinated the first National Family Health Survey (NFHS-1) in 1992-93. Most of the types of information collected in NFHS-2 were also collected in the earlier survey, making it possible to identify trends over the intervening period of six and one-half years. In addition, the NFHS-2 questionnaire covered a number of new or expanded topics with important policy implications, such as reproductive health, women's autonomy, domestic violence, women's nutrition, anaemia, and salt iodization. The NFHS-2 survey was carried out in two phases. Ten states were surveyed in the first phase which began in November 1998 and the remaining states (except Tripura) were surveyed in the second phase which began in March 1999. The field staff collected information from 91,196 households in these 25 states and interviewed 89,199 eligible women in these households. In addition, the survey collected information on 32,393 children born in the three years preceding the survey. One health investigator on each survey team measured the height and weight of eligible women and children and took blood samples to assess the prevalence of anaemia. SUMMARY OF FINDINGS POPULATION CHARACTERISTICS Three-quarters (73 percent) of the population lives in rural areas. The age distribution is typical of populations that have recently experienced a fertility decline, with relatively low proportions in the younger and older age groups. Thirty-six percent of the population is below age 15, and 5 percent is age 65 and above. The sex ratio is 957 females for every 1,000 males in rural areas but only 928 females for every 1,000 males in urban areas, suggesting that more men than women have migrated to urban areas. The survey provides a variety of demographic and socioeconomic background information. In the country as a whole, 82 percent of household heads are Hindu, 12 percent are Muslim, 3 percent are Christian, and 2 percent are Sikh. Muslims live disproportionately in urban areas, where they comprise 15 percent of household heads. Nineteen percent of household heads belong to scheduled castes, 9 percent belong to scheduled tribes, and 32 percent belong to other backward classes (OBCs). Two-fifths of household heads do not belong to any of these groups. Questions about housing conditions and the standard of living of households indicate some improvements since the time of NFHS-1. Sixty percent of households in India now have electricity and 39 percent have piped drinking water compared with 51 percent and 33 percent, respectively, at the time of NFHS-1. Sixty-four percent of households have no toilet facility compared with 70 percent at the time of NFHS-1. About three-fourths (75 percent) of males and half (51 percent) of females age six and above are literate, an increase of 6-8 percentage points from literacy rates at the time of NFHS-1. The percentage of illiterate males varies from 6-7 percent in Mizoram and Kerala to 37 percent in Bihar and the percentage of illiterate females varies from 11 percent in Mizoram and 15 percent in Kerala to 65 percent in Bihar. Seventy-nine percent of children age 6-14 are attending school, up from 68 percent in NFHS-1. The proportion of children attending school has increased for all ages, particularly for girls, but girls continue to lag behind boys in school attendance. Moreover, the disparity in school attendance by sex grows with increasing age of children. At age 6-10, 85 percent of boys attend school compared with 78 percent of girls. By age 15-17, 58 percent of boys attend school compared with 40 percent of girls. The percentage of girls 6-17 attending school varies from 51 percent in Bihar and 56 percent in Rajasthan to over 90 percent in Himachal Pradesh and Kerala. Women in India tend to marry at an early age. Thirty-four percent of women age 15-19 are already married including 4 percent who are married but gauna has yet to be performed. These proportions are even higher in the rural areas. Older women are more likely than younger women to have married at an early age: 39 percent of women currently age 45-49 married before age 15 compared with 14 percent of women currently age 15-19. Although this indicates that the proportion of women who marry young is declining rapidly, half the women even in the age group 20-24 have married before reaching the legal minimum age of 18 years. On average, women are five years younger than the men they marry. The median age at marriage varies from about 15 years in Madhya Pradesh, Bihar, Uttar Pradesh, Rajasthan, and Andhra Pradesh to 23 years in Goa. As part of an increasing emphasis on gender issues, NFHS-2 asked women about their participation in household decisionmaking. In India, 91 percent of women are involved in decision-making on at least one of four selected topics. A much lower proportion (52 percent), however, are involved in making decisions about their own health care. There are large variations among states in India with regard to women's involvement in household decisionmaking. More than three out of four women are involved in decisions about their own health care in Himachal Pradesh, Meghalaya, and Punjab compared with about two out of five or less in Madhya Pradesh, Orissa, and Rajasthan. Thirty-nine percent of women do work other than housework, and more than two-thirds of these women work for cash. Only 41 percent of women who earn cash can decide independently how to spend the money that they earn. Forty-three percent of working women report that their earnings constitute at least half of total family earnings, including 18 percent who report that the family is entirely dependent on their earnings. Women's work-participation rates vary from 9 percent in Punjab and 13 percent in Haryana to 60-70 percent in Manipur, Nagaland, and Arunachal Pradesh. FERTILITY AND FAMILY PLANNING Fertility continues to decline in India. At current fertility levels, women will have an average of 2.9 children each throughout their childbearing years. The total fertility rate (TFR) is down from 3.4 children per woman at the time of NFHS-1, but is still well above the replacement level of just over two children per woman. There are large variations in fertility among the states in India. Goa and Kerala have attained below replacement level fertility and Karnataka, Himachal Pradesh, Tamil Nadu, and Punjab are at or close to replacement level fertility. By contrast, fertility is 3.3 or more children per woman in Meghalaya, Uttar Pradesh, Rajasthan, Nagaland, Bihar, and Madhya Pradesh. More than one-third to less than half of all births in these latter states are fourth or higher-order births compared with 7-9 percent of births in Kerala, Goa, and Tamil Nadu. Efforts to encourage the trend towards lower fertility might usefully focus on groups within the population that have higher fertility than average. In India, rural women and women from scheduled tribes and scheduled castes have somewhat higher fertility than other women, but fertility is particularly high for illiterate women, poor women, and Muslim women. Another striking feature is the high level of childbearing among young women. More than half of women age 20-49 had their first birth before reaching age 20, and women age 15-19 account for almost one-fifth of total fertility. Studies in India and elsewhere have shown that health and mortality risks increase when women give birth at such young ages?both for the women themselves and for their children. Family planning programmes focusing on women in this age group could make a significant impact on maternal and child health and help to reduce fertility. INFANT AND CHILD MORTALITY NFHS-2 provides estimates of infant and child mortality and examines factors associated with the survival of young children. During the five years preceding the survey, the infant mortality rate was 68 deaths at age 0-11 months per 1,000 live births, substantially lower than 79 per 1,000 in the five years preceding the NFHS-1 survey. The child mortality rate, 29 deaths at age 1-4 years per 1,000 children reaching age one, also declined from the corresponding rate of 33 per 1,000 in NFHS-1. Ninety-five children out of 1,000 born do not live to age five years. Expressed differently, 1 in 15 children die in the first year of life, and 1 in 11 die before reaching age five. Child-survival programmes might usefully focus on specific groups of children with particularly high infant and child mortality rates, such as children who live in rural areas, children whose mothers are illiterate, children belonging to scheduled castes or scheduled tribes, and children from poor households. Infant mortality rates are more than two and one-half times as high for women who did not receive any of the recommended types of maternity related medical care than for mothers who did receive all recommended types of care. HEALTH, HEALTH CARE, AND NUTRITION Promotion of maternal and child health has been one of the most important components of the Family Welfare Programme of the Government of India. One goal is for each pregnant woman to receive at least three antenatal check-ups plus two tetanus toxoid injections and a full course of iron and folic acid supplementation. In India, mothers of 65 percent of the children born in the three years preceding NFHS-2 received at least one antenatal

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.