This dataset describes the world’s religious makeup in 2020 and 2010. We focus on seven categories: Christians, Muslims, Hindus, Buddhists, Jews, people who belong to other religions, and those who are religiously unaffiliated. This analysis is based on more than 2,700 sources of data, including national censuses, large-scale demographic surveys, general population surveys and population registers. For more information about this data, see the associated Pew Research Center report "How the Global Religious Landscape Changed From 2010 to 2020."

World Religions Across Regions

Analyzing Adherence Across Regions, States and the Global System

By Correlates of War Project [source]

About this dataset

The World Religion Project (WRP) is an ambitious endeavor to conduct a comprehensive analysis of religious adherence throughout the world from 1945 to 2010. This cutting-edge project offers unparalleled insight into the religious behavior of people in different countries, regions, and continents during this time period. Its datasets provide important information about the numbers and percentages of adherents across a multitude of different religions, religion families, and non-religious affiliations.

The WRP consists of three distinct datasets: the national religion dataset, regional religion dataset, and global religion dataset. Each is focused on understanding individually specific realms for varied analysis approaches - from individual states to global systems. The national dataset provides data on number of adherents by state as well as percentage population practicing a given faith group in five-year increments; focusing attention to how this number evolves from nation to nation over time. Similarly, regional data is provided at five year intervals highlighting individual region designations with one modification – Pacific Ocean states have been reclassified into their own Oceania category according to Country Code Number 900 or above). Finally at a global level – all states are aggregated in order that we may understand a snapshot view at any five-year interval between 1945‐2010 regarding relationships between religions or religio‐families within one location or transnationally.

This project was developed in three stages: firstly forming a religions tree (a systematic classification), secondly collecting data such as this provided by WRP according to that classification structure – lastly cleaning the data so discrepancies may be reconciled and imported where needed with gaps selected when unknown values were encountered during collection process . We would encourage anyone wishing details undergoing more detailed reading/analysis relating various use applications for these rich datasets - please contact Zeev Maoz (University California Davis) & Errol A Henderson _(Pennsylvania State University)

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How to use the dataset

The World Religions Project (WRP) dataset offers a comprehensive look at religious adherence around the world within a single dataset. With this dataset, you can track global religious trends over a period of 65 years and explore how they’ve changed during that time. By exploring the WRP data set, you’ll gain insight into cross-regional and cross-time patterns in religious affiliation around the world.

Research Ideas

• Analyzing historical patterns of religious growth and decline across different regions
• Creating visualizations to compare religious adherence in various states, countries, or globally
• Studying the impact of governmental policies on religious participation over time

Acknowledgements

If you use this dataset in your research, please credit the original authors. Data Source

License

License: Dataset copyright by authors - You are free to: - Share - copy and redistribute the material in any medium or format for any purpose, even commercially. - Adapt - remix, transform, and build upon the material for any purpose, even commercially. - You must: - Give appropriate credit - Provide a link to the license, and indicate if changes were made. - ShareAlike - You must distribute your contributions under the same license as the original. - Keep intact - all notices that refer to this license, including copyright notices.

Columns

File: WRP regional data.csv | Column name | Description | |:-----------------|:---------------------------------------------------------------------------------------------------------------------------------------------------------------| | Year | Reference year for data collection. (Integer) | | Region | World region according to Correlates Of War (COW) Regional Systemizations with one modification (Oceania category for COW country code ...

The RCS-Dem dataset reports estimates of religious demographics, both country by country and region by region. RCS was created to fulfill the unmet need for a dataset on the religious dimensions of countries of the world, with the state-year as the unit of observation. It covers 220 independent states, 26 selected substate entities, and 41 geographically separated dependencies, for every year from 2015 back to 1900 and often 1800 (more than 42,000 state-years). It estimates populations and percentages of adherents of 100 religious denominations including second level subdivisions within Christianity and Islam, along with several complex categories such as 'Western Christianity.' RCS is designed for easy merger with datasets of the Correlates of War and Polity projects, datasets by the United Nations, the Religion And State datasets by Jonathan Fox, and the ARDA national profiles.

In 2020, around 28.8 percent of the global population were identified as Christian. Around 25.6 percent of the global population identify as Muslims, followed by 14.9 percent of global populations as Hindu. The number of Muslims increased by 347 million, when compared to 2010 data, more than all other religions combined.

"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)

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.

DOI 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.

Null Hypotheses (H-not/H0) :- Are religious people more happy, and does it contribute to a better experience of life? ----------------------AND in the same vein ---------------------------------------------------------------------- Is the increasing trend of Atheism directly related to increasing reported levels of ADHD, depression and suicide rates around the world?

The research :- A slew of research suggests that religious people are happier, are better at keeping family ties, contribute to society more by being involved in the community, report better life experience and are better able to cope with life's setbacks like Divorce. Is this true? Below is a random list of research I found from googling :-

(1) https://www.psychologytoday.com/blog/more-mortal/201212/are-religious-people-happier-non-religious-people (2) https://www.psychologytoday.com/blog/curious/201510/does-being-religious-make-us-happy (3) http://www.huffingtonpost.co.uk/2016/02/02/office-for-national-statistics-well-being-data_n_9138076.html (4) https://www.unilad.co.uk/news/new-research-shows-religious-people-are-happier-than-atheists/ (5) https://www.christiantoday.com/article/why-religious-people-are-happier-and-how-to-share-the-joy/78581.htm (6) http://www.pewforum.org/2016/04/12/religion-in-everyday-life/

What the Quran says :- Having graduated from the London School of Economics (2004, Bsc Hons) and having been greatly influenced by Richard Dawkins, books like "The God Delusion" etc. for about 7 years and seeking extensively through the various religious/self development traditions including Judaism, Christianity, Buddhism, Hinduism, The Landmark Forum and Tai Chi, I converted to Islam 4 years ago. I can personally attest to having a much greater experience of life and feeling peace and tranquility and calmness in my heart. In the Sufi tradition, the heart is the kernel of connecting to God (Allah), and the seat of God consciousness :- https://www.youtube.com/watch?v=nqNPVP6GerM&index=1&list=PLwFLXkJiBtuza1uSJHsB8MJCfQ9l7h8jf

Allah says in the Quran :- "And whoever turns away from My remembrance - indeed, he will have a depressed life,...." [Quran 20:124]

And Allah also says in the Quran :- "Those who have believed and whose hearts are assured by the remembrance of Allah. Unquestionably, by the remembrance of Allah hearts are assured." [Quran 13:28]

Dataset :- The data set regarding population is the gross population by country taken from the World Bank Data Site, link here :- https://data.worldbank.org/indicator/SP.POP.TOTL?locations=US&view=chart

Can you :- Look at populations around the world using the dataset, and look at suicide levels, depression levels, reported ADHD levels, and anxiety levels and find a correlation between the increasing trend of atheism in the world and these reported markers.

This folder consists of files for a case study of the methods used by Pew Research Center to make direct and indirect estimates for our report on The Religious Composition of the World's Migrants. Two subfolders demonstrate the procedures of the algorithm using two statistical programs, which mirror one another.

This data collection consists of 22 interview transcripts with leading researchers on topics relating to the interface between religion and security conducted in 2013. Most of the interviewees were funded under the RCUK Global Uncertainties programme. The research project examines the development of the concept of martyrdom and sacrificial death in Britain and Ireland since the outbreak of the First World War. It proceeds through archival, library and web-based research on historic sources, including books and pamphlets, newspapers and online databases, supplemented as necessary by site visits. There were also be a series of semi-structured interviews with political and religious activists, carried out in partnership with the Belfast-based Institute for Conflict Research, in four contrasting locations in Britain and Ireland, Belfast, Bradford, Dublin and London. Transcripts from these interviews are also deposited with the UK Data Service in the collection 'Religion, Martyrdom and Global Uncertainties - Part 2: Martyrdom interviews' (see Related Resources). The leadership activities sought to integrate key insights from other relevant GU projects, exploring both various understandings of religion and quasi-religion, and weighing their importance against other non-religious factors. Work proceeded by means of telephone interviews with researchers leading to an initial working paper. User responses were gathered through two seminars and the project website; and selected researchers atttended a symposium intended to distil insights and implications for users and to present them in an accessible form. A widely-circulated hardcopy summary of the outcomes (an e-copy is available in the ReadMe folder) together with online video resources was made available to users, who were invited to attend one of a series of dissemination seminars to be held at various locations around the UK. The interviews were conducted between March and July 2013, initially with 18 researchers funded under the RCUK Global Uncertainties programme. The sample was weighted towards researchers whose projects explicitly related to religion, but also included a few (eg Cameron, Farrell, Freedman) for whom the relevance of religion was more implicit than explicit. The final 4 interviews were then added to include more research relating to Ireland and to Christianity in order to address an imbalance in the initial sample which arose from the predominant focus on Islamic communities and related issues within the Global Uncertainties programme. The interviews typically lasted 20 to 30 minutes and were conducted over the telephone using a semi-structured format. Interviewees were given an indication of the main questions in advance. (The briefing document and consent form together with a list of interviewees is a available under Documentation).

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.

Einstellung zur religiösen Praxis. Themen: Einschätzung des persönlichen Glücksgefühls; Einstellung zu vorehelichem Geschlechtsverkehr und zu außerehelichem Geschlechtsverkehr (Ehebruch); Einstellung zu homosexuellen Beziehungen zwischen Erwachsenen; Einstellung zu Abtreibung im Falle von Behinderung oder Krankheit des Babys und im Falle geringen Einkommens der Familie; Rollenverständnis in der Ehe; Vertrauen in Institutionen (Parlament, Unternehmen und Industrie, Kirche und religiöse Organisationen, Gerichte und Rechtssystem, Schulen und Bildungssystem); eigene Mobilität; Einstellung zum Einfluss von religiösen Führern auf Wähler und Regierung; Einstellung zu Wissenschaft und Religion (Skala: moderne Wissenschaft bringt mehr Schaden als Nutzen, zu viel Vertrauen in die Wissenschaft und zu wenig religiöses Vertrauen, Religionen bringen mehr Konflikte als Frieden, Intoleranz von Menschen mit starken religiösen Überzeugungen); Beurteilung der Macht von Kirchen und religiösen Organisationen im Lande; Einstellung zur Gleichberechtigung aller religiösen Gruppen im Land und Respekt für alle Religionen; Akzeptanz einer Person anderen Glaubens oder mit unterschiedlichen religiösen Ansichten als Ehepartner im Verwandtschaftskreis sowie als Kandidat der präferierten Partei (soziale Distanz); Einstellung zur öffentlichen Redefreiheit bzw. zum Publikationsrecht für religiöse Extremisten; Zweifel oder fester Glaube an Gott (Skala Deismus); Glaube an: ein Leben nach dem Tod, Himmel, Hölle, Wunder, Reinkarnation, Nirwana, übernatürliche Kräfte verstorbener Vorfahren; Einstellung zu einer höheren Wahrheit und zum Sinn des Lebens (Gott kümmert sich um jeden Menschen persönlich, nur wenig persönlicher Einfluss auf das Leben möglich (Fatalismus), Leben hat nur einen Sinn aufgrund der Existenz Gottes, Leben dient keinem Zweck, eigenes Tun verleiht dem Leben Sinn, persönliche Verbindung mit Gott ohne Kirche oder Gottesdienste); Religion der Mutter, des Vaters und des Ehepartners bzw. Partners; zusätzlich länderspezifisch für Kenia: Religion der Mutter, des Vaters und des Ehepartners bzw. Partners; Religion, mit der der Befragte aufgewachsen ist; zusätzlich länderspezifisch für Kenia: Religion,mit der der Befragte aufgewachsen ist; Kirchgangshäufigkeit des Vaters undder Mutter; persönliche Kirchgangshäufigkeit in der Jugend; Häufigkeit des Betens und der Teilnahme an religiösen Aktivitäten; Schrein, Altar oder religiöses Objekt (z.B. Kreuz) im Haushalt des Befragten; Häufigkeit des Besuchs eines heiligen Ortes (Schrein, Tempel, Kirche oder Moschee) aus religiösen Gründen; Selbsteinschätzung der Religiosität und Spiritualität; Wahrheit in einer oder in allen Religionen; Vorteilhaftigkeit der Ausübung einer Religion (Skala: inneren Frieden und Glück finden, Freundschaften schließen, Unterstützung in schwierigen Zeiten, Gleichgesinnte treffen). Optionale Items: Bekehrung zum Glauben nach einem Schlüsselerlebnis;persönliche Opfer als Ausdruck des Glaubens wie Fasten oder Einhalteneiner speziellen Diät während heiliger Zeiten wie z.B. Ramadan. Demographie: Geschlecht; Alter; Familienstand; Zusammenleben mit einem Partner; Jahre der Schulbildung, höchster Bildungsabschluss; länderspezifischer Bildungsgrad; derzeitiger Beschäftigungsstatus des Befragten und seines Partners; Wochenarbeitszeit; Beruf (ISCO-88) des Befragten und seines Partners; Vorgesetztenfunktion; Beschäftigung im privaten oder öffentlichen Dienst oder Selbständigkeit des Befragten und seines Partners; Selbständige wurden gefragt: Anzahl der Beschäftigten; Gewerkschaftsmitgliedschaft; Einkommensquellen des Befragten (länderspezifisch), Haushaltseinkommen (länderspezifisch); Haushaltsgröße; Haushaltszusammensetzung; Parteipräferenz (links-rechts), länderspezifische Parteipräferenz; Wahlbeteiligung bei der letzten Wahl; Konfession; Kirchgangshäufigkeit; Selbsteinstufung auf einer Oben-Unten-Skala; Region und Ortsgröße (länderspezifisch), Urbanisierungsgrad; Geburtsland und ethnische Herkunft; zusätzlich länderspezifisch für Kenia und Tansania: ethnische Herkunft. Zusätzlich verkodet wurde: Datenerhebungsart; case substitution;Gewichtungsfaktoren. Attitudes towards religious practices. Topics: assessment of personal happiness; attitudes towards pre-marital sexual intercourse; attitudes towards committed adultery; attitudes towards homosexual relationships between adults; attitudes towards abortion in case of serious disability or illness of the baby or low income of the family; attitudes towards gender roles in marriage; trust in institutions (parliament, business and industry, churches and religious organizations, courts and the legal system, schools and the educational system); mobility; attitudes towards the influence of religious leaders on voters and government; attitudes towards the benefits of science and religion (scale: modern science does more harm than good, too much trust in science and not enough in religious faith, religions bring more conflicts than peace, intolerance of people with very strong religious beliefs); judgment on the power of churches and religious organizations; attitudes towards equal rights for all religious groups in the country and respect for all religions; acceptance of persons from a different religion or with different religious views in case of marrying a relative or being a candidate of the preferred political party (social distance); attitudes towards the allowance for religious extremists to hold public meetings and to publish books expressing their views (freedom of expression); doubt or firm belief in God (deism, scale); belief in: a life after death, heaven, hell, religious miracles, reincarnation, Nirvana, supernatural powers of deceased ancestors; attitudes towards a higher truth and towards meaning of life (scale: God is concerned with every human being personally, little that people can do to change the course of their lives (fatalism), life is meaningful only because God exists, life does not serve any purpose, life is only meaningful if someone provides the meaning himself, connection with God without churches or religious services); religious preference (affiliation) of mother, father and spouse/partner; additional country specific for Kenya: religious preference (affiliation) of mother, father and spouse/partner; religion respondent was raised in; additional country specific for Kenya: religion respondent was raised in;frequency of church attendance (of attendance in religious services) of father and mother; personal frequency of church attendance when young; frequency of prayers and participation in religious activities; shrine, altar or a religious object in respondent’s home; frequency of visiting a holy place (shrine, temple, church or mosque) for religious reasons except regular religious services; self-classification of personal religiousness and spirituality; truth in one or in all religions; attitudes towards the profits of practicing a religion (scale: finding inner peace and happiness, making friends, gaining comfort in times of trouble and sorrow, meeting the right kind of people). Optional items: conversion of faith after crucial experience; personalsacrifice as an expression of faith such as fasting or following aspecial diet during holy season such as Lent or Ramadan. Demography: sex; age; marital status; steady life partner; years of schooling; highest education level; country specific education and degree; current employment status (respondent and partner); hours worked weekly; occupation (ISCO 1988) (respondent and partner); supervising function at work; working for private or public sector or self-employed (respondent and partner); if self-employed: number of employees; trade union membership; earnings of respondent (country specific); family income (country specific); size of household; household composition; party affiliation (left-right); country specific party affiliation; participation in last election; religious denomination; religious main groups; attendance of religious services; self-placement on a top-bottom scale; region (country specific); size of community (country specific); type of community: urban-rural area; country of origin or ethnic group affiliation; additional country specific for Kenya and Tanzania: ethnic group affiliation. Additionally coded: administrative mode of data-collection; case substitution;weighting factor.

This file assembles data from multiple sources on 256 countries and territories, and also aggregates this data globally and by 22 world regions. The file presents most of the data available on the ARDA National Profiles as of 2018 in a single downloadable dataset. Many of the measures are from the ARDA's coding of the 2008 US State Department's International Religious Freedom (IRF) Reports. This coding produced data on 198 different countries and territories (see the Summary file for the International Religious Freedom Data, 2008 for a list of countries coded, available for download from the ARDA), but excluded the United States. In addition, this project assembled (with permission) other cross-national measures of interest to researchers on religion, economics, and politics. They include adherent information from the World Christian Database, scales from Freedom House, the Religion and State Project, the Center for Systemic Peace, the Heritage Foundation, the Correlates of War Project, the Varieties of Democracy Project, the CIRI Human Rights Data Project, and various socio-economic measures from the United Nations, World Bank, and the CIA's World Factbook. The source of each variable in this dataset is acknowledged in the variable's description, except in the case of those variables generated by ARDA researchers' coding of the Department of State's IRF Reports.

Dataset

This dataset was created by Nicholas

Released under CC0: Public Domain

Contents

Census: Population: by Religion: Christian: Madhya Pradesh: Female data was reported at 107,985.000 Person in 03-01-2011. This records an increase from the previous number of 85,025.000 Person for 03-01-2001. Census: Population: by Religion: Christian: Madhya Pradesh: Female data is updated decadal, averaging 96,505.000 Person from Mar 2001 (Median) to 03-01-2011, with 2 observations. The data reached an all-time high of 107,985.000 Person in 03-01-2011 and a record low of 85,025.000 Person in 03-01-2001. Census: Population: by Religion: Christian: Madhya Pradesh: Female data remains active status in CEIC and is reported by Office of the Registrar General & Census Commissioner, India. The data is categorized under India Premium Database’s Demographic – Table IN.GAE004: Census: Population: by Religion: Christian.

The Standard Cross-Cultural Sample of Religion is a product of the Database of Religious History (DRH). The DRH is a qualitative-quantitative encyclopedic database of historical religious data across time and space. Data are contributed to the project by academic experts and overseen by a panel of editors. The data take the form of answers (provided by experts) to a long list of standard questions grounded in time and space.

The Standard Cross-Cultural Sample of Religion is “standard” in a different way than its namesake, The Standard Cross-Cultural Sample (SCCS). The SCCS was designed to control for region and cultural relatedness. Because of our mostly bottom-up, expert-driven data gathering method, DRH data is heavily overweighted in certain time/space regions. Analysts will have to control for this as they see fit.

On the other hand, DRH data is “standard” in the sense that whatever Group, Place of Text is being portrayed, experts are answering a standardized set of questions, allowing a degree of comparison and quantitative analysis that has simply never been possible before. As the DRH grows, top-down data-gathering pushes will be targeted at underrepresented regions of the world, with the goal of making future versions of the SCCSR more and more comprehensive.

The Standard Cross-Cultural Sample of Religion (SCCSR.v2) is provided under CC-BY-4.0 license.

World Youth Day experiences (personal or from family members). Perception and evaluation of World Youth Day coverage. Impact and sustainability of World Youth Day. Attitudes towards religion and the Church. Topics: 1. World Youth Day experiences (personal or of family members): Participation in the World Youth Day in Cologne and form of the event; length of stay at the World Youth Day; previous participation in a major religious event (previous World Youth Day, Taizé, pilgrimage, church day, other (open)); family members as participants in the World Youth Day and relationship; length of stay of family members; guests during the World Youth Day or the days of the encounter; country of origin of the guests; contact; personal participation or participation of family members in the days of the encounter; form of participation. 2. Perception and evaluation of the coverage of WYD: Perception of the coverage of WYD in different media; live broadcasts of WYD seen or heard; topics of these live broadcasts; number of hours of live broadcasts watched in total; aspects of the coverage that remained in the memory; evaluation of the media coverage of WYD. 3.Impact and sustainability of WYD: WYD as a motivation to participate in the Church; more conversations about faith and religion due to WYD in the personal environment; expected impact of WYD in the areas of religion, Mass, Church and community; consequences of WYD (open); expected long-term impact of WYD on the personal environment; change in the Pope´s image due to WYD coverage; positive or negative change in the Pope´s image. 4. Attitudes towards religion and church: religious affiliation; attitude towards the institution of church; frequency of church service attendance; personal involvement in a church group; nature of this church group; self-assessment of religiosity; church must change; basic trust through faith; religion and faith as old hat or uninteresting; desire for more influence of faith and religion in society; stronger interest of young people in religion and faith than it appears (religious silence spiral). Demography: sex; age (year of birth); religious denomination; highest school-leaving qualification; marital status; own children; number of children; occupational status. Additionally coded: ID; city size. Weltjugendtagerfahrungen (persönlich oder von Familienmitgliedern). Wahrnehmung und Bewertung der Berichterstattung über den Weltjugendtag. Auswirkungen und Nachhaltigkeit des Weltjugendtags. Einstellungen zu Religion und Kirche. Themen: 1. Weltjugendtagerfahrungen (persönlich oder von Familienmitgliedern): Teilnahme am Weltjugendtag in Köln und Form der Veranstaltung; Aufenthaltsdauer auf dem Weltjugendtag; frühere Teilnahme an einer religiösen Großveranstaltung (früherer Weltjugendtag, Taizé, Wallfahrt, Kirchentag, sonstiges (offen)); Familienmitglieder als Teilnehmer am Weltjugendtag und Verwandtschaftsverhältnis; Aufenthaltsdauer der Familienmitglieder; Gäste während des Weltjugendtages oder den Tagen der Begegnung; Herkunftsland der Gäste; Kontakt; persönliche Teilnahme bzw. Teilnahme von Familienmitgliedern an den Tagen der Begegnung; Form der Teilnahme. 2. Wahrnehmung und Bewertung der Berichterstattung über den Weltjugendtag: Wahrnehmung der Berichterstattung über den Weltjugendtag in verschiedenen Medien; Live-Übertragungen vom Weltjugendtag gesehen bzw. gehört; Themen dieser Live-Übertragungen; Stundenzahl der verfolgten Live-Übertragungen insgesamt; Aspekte der Berichterstattung, die im Gedächtnis geblieben sind; Bewertung der Medienberichterstattung zum Weltjugendtag. 3. Auswirkungen und Nachhaltigkeit des Weltjugendtags: Weltjugendtag als Motivation zur Mitarbeit in der Kirche; mehr Gespräche über Glauben und Religion aufgrund des Weltjugendtages im persönlichen Umfeld; erwartete Auswirkungen des Weltjugendtages in den Bereichen Religion, Messe, Kirche und Gemeinde; Folgen des Weltjugendtages (offen); erwarteter langfristiger Einfluss des Weltjugendtages auf das persönliche Umfeld; Veränderung des Papst-Images durch die Berichterstattung über den Weltjugendtag; positive oder negative Veränderung des Papst-Images. 4. Einstellungen zu Religion und Kirche: Religionszugehörigkeit; Einstellung zur Institution Kirche; Häufigkeit von Gottesdienstbesuchen; persönliches Engagement in einer kirchlichen Gruppe; Art dieser kirchlichen Gruppe; Selbsteinschätzung der Religiosität; Kirche muss sich ändern; Grundvertrauen durch den Glauben; Religion und Glauben als alter Hut bzw. uninteressant; Wunsch nach mehr Einfluss von Glaube und Religion in der Gesellschaft; stärkeres Interesse von Jugendlichen an Religion und Glauben als es den Anschein hat (religiöse Schweigespirale). Demographie: Geschlecht; Alter (Geburtsjahr); Konfession; höchster Schulabschluss; Familienstand; eigene Kinder; Kinderzahl; berufliche Stellung. Zusätzlich verkodet wurde: ID; Ortsgröße.

This study assessed the effects of male inmate religiosity on post-release community adjustment and investigated the circumstances under which these effects were most likely to take place. The researcher carried out this study by adding Federal Bureau of Investigation criminal history information to an existing database (Clear et al.) that studied the relationship between an inmate's religiousness and his adjustment to the correctional setting. Four types of information were used in this study. The first three types were obtained by the original research team and included an inmate values and religiousness instrument, a pre-release questionnaire, and a three-month post-release follow-up phone survey. The fourth type of information, official criminal history reports, was later added to the original dataset by the principal investigator for this study. The prisoner values survey collected information on what the respondent would do if a friend sold drugs from the cell or if inmates of his race attacked others. Respondents were also asked if they thought God was revealed in the scriptures, if they shared their faith with others, and if they took active part in religious services. Information collected from the pre-release questionnaire included whether the respondent attended group therapy, religious groups with whom he would live, types of treatment programs he would participate in after prison, employment plans, how often he would go to church, whether he would be angry more in prison or in the free world, and whether he would be more afraid of being attacked in prison or in the free world. Each inmate also described his criminal history and indicated whether he thought he was able to do things as well as most others, whether he was satisfied with himself on the whole or felt that he was a failure, whether religion was talked about in the home, how often he attended religious services, whether he had friends who were religious while growing up, whether he had friends who were religious while in prison, and how often he participated in religious inmate counseling, religious services, in-prison religious seminars, and community service projects. The three-month post-release follow-up phone survey collected information on whether the respondent was involved with a church group, if the respondent was working for pay, if the respondent and his household received public assistance, if he attended religious services since his release, with whom the respondent was living, and types of treatment programs attended. Official post-release criminal records include information on the offenses the respondent was arrested and incarcerated for, prior arrests and incarcerations, rearrests, outcomes of offenses of rearrests, follow-up period to first rearrest, prison adjustment indicator, self-esteem indicator, time served, and measurements of the respondent's level of religious belief and personal identity. Demographic variables include respondent's faith, race, marital status, education, age at first arrest and incarceration, and age at incarceration for rearrest.

Context

The World Happiness Report may be a point of interest survey of the state of worldwide bliss. The primary report was distributed in 2012, the second in 2013, the third in 2015, and the fourth within the 2016 Upgrade. The World Joy 2017, which positions 155 nations by their bliss levels, was discharged at the Joined together Countries at an occasion celebrating Universal Day of Joy on Walk 20th. The report proceeds to pick up worldwide acknowledgment as governments, organizations and respectful society progressively utilize joy pointers to educate their policy-making choices. Driving specialists over areas – financial matters, brain research, overview investigation, national insights, wellbeing, open approach and more – depict how estimations of well-being can be used effectively to evaluate the advance of countries. The reports survey the state of bliss within the world nowadays and appear how the modern science of bliss clarifies individual and national varieties in bliss.

Content

The joy scores and rankings utilize information from the Gallup World Survey. The scores are based on answers to the most life evaluation address inquired within the survey. This address, known as the Cantril step, asks respondents to think of a step with the most excellent conceivable life for them being a 10 and the most exceedingly bad conceivable life being a and to rate their claim current lives on that scale. The scores are from broadly agent tests for the a long time 2013-2016 and utilize the Gallup weights to create the gauges agent. The columns taking after the bliss score assess the degree to which each of six variables – financial generation, social back, life anticipation, flexibility, nonattendance of debasement, and liberality – contribute to making life assessments higher in each nation than they are in Dystopia, a theoretical nation that has values rise to to the world’s least national midpoints for each of the six variables. They have no affect on the full score detailed for each nation, but they do exp

This file contains the Happiness Score for 153 countries along with the factors used to explain the score.

The Happiness Score is a national average of the responses to the main life evaluation question asked in the Gallup World Poll (GWP), which uses the Cantril Ladder.

The Happiness Score is explained by the following factors:

GDP per capita Healthy Life Expectancy Social support Freedom to make life choices Generosity Corruption Perception Residual error The data is described in much more detail here: link

Acknowledgements

I did not create this data, only sourced it. The credit goes to the original Authors:

Editors: John Helliwell, Richard Layard, Jeffrey D. Sachs, and Jan Emmanuel De Neve, Co-Editors; Lara Aknin, Haifang Huang and Shun Wang, Associate Editors; and Sharon Paculor, Production Editor

Citation: Helliwell, John F., Richard Layard, Jeffrey Sachs, and Jan-Emmanuel De Neve, eds. 2020. World Happiness Report 2020. New York: Sustainable Development Solutions Network

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.