In 2022, around 31.6 percent of the global population were identify as Christian. Around 25.8 percent of the global population identify as Muslims, followed by 15.1 percent of global populations as Hindu.

From 2022 to 2060, the worldwide population of Muslims is expected to increase by 45.7 percent. For the same period, the global population of Buddhists is expected to decrease by 12.2 percent.

As of 2010, Christianity was the religion with the most followers worldwide, followed by Islam (Muslims) and Hinduism. In the forty years between 2010 and 2050, it is projected that the landscape of world religions will undergo some noticeable changes, with the number of Muslims almost catching up to Christians. The changes in population sizes of each religious group is largely dependent on demographic development, for example, the rise in the world's Christian population will largely be driven by population growth in Sub-Saharan Africa, while Muslim populations will rise across various regions of Africa and South Asia. As India's population is set to grow while China's goes into decline, this will be reflected in the fact that Hindus will outnumber the unaffiliated by 2050. In fact, India may be home to both the largest Hindu and Muslim populations in the world by the middle of this century.

Christianity was the largest religion in a high number of the countries included in the survey. Of the countries, Peru, South Africa, and Poland had the highest share of Christians at around 75 percent. Moreover, around 90 percent in India and Thailand stated that they believed in another religion, with Hinduism and Buddhism being the major religion in the two countries respectively. Sweden and South Korea were the only two countries where 50 percent or more of the respondents stated that they did not have any religious beliefs.

The World Religion Project (WRP) aims to provide detailed information about religious adherence worldwide since 1945. It contains data about the number of adherents by religion in each of the states in the international system. These numbers are given for every half-decade period (1945, 1950, etc., through 2010). Percentages of the states' populations that practice a given religion are also provided. (Note: These percentages are expressed as decimals, ranging from 0 to 1, where 0 indicates that 0 percent of the population practices a given religion and 1 indicates that 100 percent of the population practices that religion.) Some of the religions are divided into religious families. To the extent data are available, the breakdown of adherents within a given religion into religious families is also provided.

The project was developed in three stages. The first stage consisted of the formation of a religion tree. A religion tree is a systematic classification of major religions and of religious families within those major religions. To develop the religion tree we prepared a comprehensive literature review, the aim of which was (i) to define a religion, (ii) to find tangible indicators of a given religion of religious families within a major religion, and (iii) to identify existing efforts at classifying world religions. (Please see the original survey instrument to view the structure of the religion tree.) The second stage consisted of the identification of major data sources of religious adherence and the collection of data from these sources according to the religion tree classification. This created a dataset that included multiple records for some states for a given point in time. It also contained multiple missing data for specific states, specific time periods and specific religions. The third stage consisted of cleaning the data, reconciling discrepancies of information from different sources and imputing data for the missing cases.

The National Religion Dataset: The observation in this dataset is a state-five-year unit. This dataset provides information regarding the number of adherents by religions, as well as the percentage of the state's population practicing a given religion.

In 2023, 27.5 percent of Americans were unaffiliated with any religion. A further 13.4 percent of Americans were White evangelical Protestants, and an additional 13.3 percent were White mainline Protestants. Religious trends in the United States Although the United States is still home to the largest number of Christians worldwide, the nation has started to reflect a more diverse religious landscape in recent years. Americans now report a wide range of religious beliefs and backgrounds, in addition to an increasing number of people who are choosing to identify with no religion at all. Studies suggest that many Americans have left their previous religion to instead identify as atheist, agnostic, or nothing in particular, with many reasoning that they stopped believing in the religion's teachings, that they didn't approve of negative teachings or treatment of LGBTQ+ people, or that their family was never that religious growing up. Christian controversies Over the last few years, controversies linked to Christian denominations have plagued the nation, including reports of child sexual abuse by the Catholic Church, the Church of Jesus Christ of Latter-day Saints, and the Southern Baptist Convention. Christian churches have also been accused of supporting discriminatory actions against LGBTQ+ people and people belonging to other religious groups. In addition, there have been increasing concerns about Christian nationalism, the political ideology that asserts that America was founded to be a Christian nation. Although the majority of Americans still think that declaring the United States a Christian nation would go against the U.S. Constitution, studies found that most Republicans would be in favor of this change.

Explore the Religious Organizations Market trends! Covers key players, growth rate 4.4% CAGR, market size $468.32 Billion, and forecasts to 2034. Get insights now!

In 2022, 99 percent of Hindus and Buddhists worldwide lived in Asia-Pacific. In comparison, 43 percent of Jews lived in North America, and 45.4 percent lived in the Middle East and North Africa. Christians were more evenly divided around the continents.

The International Social Survey Programme (ISSP) is a continuous programme of cross-national collaboration running annual surveys on topics important for the social sciences. The programme started in 1984 with four founding members - Australia, Germany, Great Britain, and the United States – and has now grown to almost 50 member countries from all over the world. As the surveys are designed for replication, they can be used for both, cross-national and cross-time comparisons. Each ISSP module focuses on a specific topic, which is repeated in regular time intervals. Please, consult the documentation for details on how the national ISSP surveys are fielded. The present study focuses on questions about religion and religious identity.
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; people can be trusted vs. can´t be too careful in dealing with people; 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); judgement 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; 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 (not stated in all countries): ´born-again´ Christian; attitudes towards the Bible (or appropriate holy book); questions generally applicable for all countries: conversion of faith after crucial experience; personal sacrifice as an expression of faith such as fasting or following a special diet during holy season such as Lent or Ramadan; concept of God (semantic differential scale: mother - father, master - spouse, judge - lover, friend - king); belief in lucky charms, fortune tellers, faith healers and horoscopes; decision criteria for personal actions (laws or religious principles); attitudes towards members of different religious groups (Christians, Muslims, Hindus, Buddhists, Jews, Atheists or non-believers).

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...

Among the people surveyed in 26 countries around the world, a slight majority of the baby boomer generation were Christians. By comparison, only 42 percent of Generation Z stated that they were Christians. Millennials was the generation with the highest share of people stating that they had a religious belief other than Islam and Christianity.

Philippines Population: RA: Tribal Religions data was reported at 243,704.000 Person in 2015. This records an increase from the previous number of 207,246.000 Person for 2010. Philippines Population: RA: Tribal Religions data is updated yearly, averaging 207,246.000 Person from Dec 2000 (Median) to 2015, with 3 observations. The data reached an all-time high of 243,704.000 Person in 2015 and a record low of 164,080.000 Person in 2000. Philippines Population: RA: Tribal Religions data remains active status in CEIC and is reported by Philippine Statistics Authority. The data is categorized under Global Database’s Philippines – Table PH.G003: Population: Religious: Affiliation.

The International Social Survey Programme (ISSP) is a continuous programme of cross-national collaboration running annual surveys on topics important for the social sciences. The programme started in 1984 with four founding members - Australia, Germany, Great Britain, and the United States – and has now grown to almost 50 member countries from all over the world. As the surveys are designed for replication, they can be used for both, cross-national and cross-time comparisons. Each ISSP module focuses on a specific topic, which is repeated in regular time intervals. Please, consult the documentation for details on how the national ISSP surveys are fielded. The present study focuses on questions about religion and religious identity.
Assessment of personal happiness; responsibility of government for providing jobs and reduction of the difference between rich and poor; attitudes towards sexual relations before marriage; attitudes towards sexual relations with someone other than spouse; 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 (husband earns money, wife’s job is family, family life suffers if women works fulltime); attitude towards tax fraud and incorrect information to get benefits from government; trust in institutions (parliament, business and industry, churches and religious organizations, courts and legal system, schools and educational system); attitudes towards the influence of religious leaders on vote and government; judgement on the power of churches and religious organizations; doubt or firm belief in God (deism, scale); belief in a life after death, in heaven, in hell, in religious miracles, in reincarnation, in Nirvana, and in supernatural powers of deceased ancestors; attitudes towards the Bible (or appropriate holy book); attitudes towards a higher truth and towards meaning of life (scale: God concerns himself with every human being personally, people can do little to change the course of their lives (fatalism), life is meaningful because God exists, life does not serve any purpose, life is only meaningful if someone provides the meaning himself); own way of connecting with God; we each make our own fate; turning point in life respondent made new commitment to religion; religion of mother, of father and of husband/ wife/ spouse; religion respondent was raised in; frequency of church attendance (of attendance in religious services) of father and mother when the respondent was a child; personal frequency of church attendance of respondent at the age of 11-12 years; frequency of prayers and participation in church activities; self-assessment as religious; self-assessment as a follower of a religion and/ or as a spiritual person; belief in lucky charms, fortune tellers, faith healers and horoscopes; respondent had a “born again” experience; picture of God (mother - father, master - spouse, judge - lover, friend - king); world image: much evil vs. much good, man is good vs. corrupt; trust in people or can’t be too careful; attitudes towards the benefits of science and religion (scale: modern science does more harm than good, too much trust in science than faith, religions bring more conflicts than peace, intolerance of people with very strong religious beliefs); attitude towards truth in religion (very little truth in any religion, basic truths in many religions or truth only in one religion); law conflicts with religious principles; accept person from different religion: Marrying a relative; attitude towards public meetings and publications on the internet or social media/books by religious extremists; shrine/ altar in respondent’s home; visit of holy place; religion helps people to make friends and to gain comfort; personal attitude towards Christians, Muslims, Hindu, Buddhist, Jews, Atheists or non-believers.

Demography: sex; age; marital status; steady life partner; education: years of schooling; highest education level; current employment status (respondent and partner); hours worked weekly; occupation (ISCO 1988) (respondent and partner); supervising function at work; trade union membership; household size; child in household; party affiliation (left-right); participation in last election; attendance of religious services; religious main groups (derived); Top Bottom self-placement; subjective social class; place of living urban – rural; household income groups (derived).

Additionally coded: ID number of respondent; unique cumulation respondent ID number; ISSP Module year; country; country sample; country sample year; weighting factor; administrative mode of data collection.

The annual Report to Congress on International Religious Freedom � the International Religious Freedom Report � describes the status of religious freedom in every country. The report covers government policies violating religious belief and practices of groups, religious denominations and individuals, and U.S. policies to promote religious freedom around the world. The U.S. Department of State submits the reports in accordance with the International Religious Freedom Act of 1998.

Census: Population: by Religion: Christian: Punjab data was reported at 348,230.000 Person in 03-01-2011. This records an increase from the previous number of 292,800.000 Person for 03-01-2001. Census: Population: by Religion: Christian: Punjab data is updated decadal, averaging 320,515.000 Person from Mar 2001 (Median) to 03-01-2011, with 2 observations. The data reached an all-time high of 348,230.000 Person in 03-01-2011 and a record low of 292,800.000 Person in 03-01-2001. Census: Population: by Religion: Christian: Punjab 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.

Census: Population: by Religion: Christian: Delhi data was reported at 146,093.000 Person in 03-01-2011. This records an increase from the previous number of 130,319.000 Person for 03-01-2001. Census: Population: by Religion: Christian: Delhi data is updated decadal, averaging 138,206.000 Person from Mar 2001 (Median) to 03-01-2011, with 2 observations. The data reached an all-time high of 146,093.000 Person in 03-01-2011 and a record low of 130,319.000 Person in 03-01-2001. Census: Population: by Religion: Christian: Delhi 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.

In Brazil, 70 percent of the respondents believed in God as described in the holy scriptures, and another 19 percent believed in a higher power or spirit. In South Africa, the figures were 73 and 16 percent respectively. By contrast, less than one in five in Japan and only one in three in South Korea believed in God or some form of spirit or higher power.

The International Social Survey Programme (ISSP) is a continuous programme of cross-national collaboration running annual surveys on topics important for the social sciences. The programme started in 1984 with four founding members - Australia, Germany, Great Britain, and the United States – and has now grown to almost 50 member countries from all over the world. As the surveys are designed for replication, they can be used for both, cross-national and cross-time comparisons. Each ISSP module focuses on a specific topic, which is repeated in regular time intervals. Please, consult the documentation for details on how the national ISSP surveys are fielded. The present study focuses on questions about religion and religious identity. Assessment of personal happiness; assessment of the responsibility of the government regarding creation of jobs and equalization of incomes; attitude to pre-marital as well as extra-marital sexual intercourse; attitude to homosexuality and abortion; judgement on distributoion of roles in marriage and attitude to working women; attitude to living together with a partner before marriage also without intent to marry; tax honesty and attitude to honesty of citizens towards the government; trust in other people as well as institutions such as parliament, businesses, industry, churches, judiciary and schools; attitude to influence of church leaders on voters and governments; attitude to benefit of modern science; greater trust in science than in religion; more conflicts instead of peace from religions; intolerance of very religious people; too much influence of religion in one´s country; frequency of personal honorary activities in the last year in political, charitable, religious or other organizations; judgement on the power of churches and religious organizations; doubt or firm belief in God; perceived nearness to God; belief in a life after death, heaven, hell and miracles; attitude to the Bible; God is concerned with every human; fatalism; the meaning of life and Christian interpretation of life; religious tie at a turning point in life; religious affiliation of father, mother and spouse/partner; frequency of church attendance of father and mother; personal direction of belief and frequency of church attendance when young; frequency of prayer and participation in religious activities; self-classification of personal religiousness; truth in one or in all religions; priority for loyality to a friend before truth; anticipation of false testimony for the benefit of a friend; belief in lucky charms, fortune tellers, miracle healers and horoscopes; conversion of faith after crucial experience; concept of God; judgement on the world and people as good or bad; social rules or God´s laws as basis for deciding between right and wrong. Demography: sex; age, marital status; living together with a partner; school education; type and time extent of occupation activity; occupation (ISCO-Code); private or public employer; occupational self-employment and number of employees; supervisor function and span of control; time worked each week; income; household size; composition of household; number of co-workers; union membership; party inclination and election behavior; self-classification on a left-right continuum; religious affiliation; frequency of church attendance; self-classification of social class. Also encoded was: region; rural or urban area; city size; ethnic identification. Das International Social Survey Programme (ISSP) ist ein länderübergreifendes, fortlaufendes Umfrageprogramm, das jährlich Erhebungen zu Themen durchführt, die für die Sozialwissenschaften wichtig sind. Das Programm begann 1984 mit vier Gründungsmitgliedern - Australien, Deutschland, Großbritannien und den Vereinigten Staaten - und ist inzwischen auf fast 50 Mitgliedsländer aus aller Welt angewachsen. Da die Umfragen auf Replikationen ausgelegt sind, können die Daten sowohl für länder- als auch für zeitübergreifende Vergleiche genutzt werden. Jedes ISSP-Modul konzentriert sich auf ein bestimmtes Thema, das in regelmäßigen Zeitabständen wiederholt wird. Details zur Durchführung der nationalen ISSP-Umfragen entnehmen Sie bitte der Dokumentation. Die vorliegende Studie konzentriert sich auf Fragen zu Religion und religiöser Identität. Persönliche Glückseinschätzung; Einschätzung der Verantwortung des Staates bezüglich der Arbeitsbeschaffung und der Einkommensnivellierung; Einstellung zum vorehelichen sowie zum außerehelichen Geschlechtsverkehr; Einstellung zur Homosexualität und zur Abtreibung; Beurteilung der Rollenverteilung in der Ehe und Einstellung zu berufstätigen Frauen; Einstellung zum Zusammenleben mit einem Partner vor der Ehe auch ohne Heiratsabsicht; Steuerehrlichkeit und Einstellung zur Ehrlichkeit des Bürgers gegenüber dem Staat; Vertrauen in andere Menschen sowie in Institutionen wie Parlament, Wirtschaft, Industrie, Kirchen, Gerichte und Schulen; Einstellung zur Einflußnahme von Kirchenführern auf Wähler und Regierungen; Einstellung zur Nutzenstiftung moderner Wissenschaft; größeres Vertrauen in die Wissenschaft als in die Religion; mehr Konflikte statt Frieden durch die Religionen; Intoleranz streng gläubiger Menschen; zu viel Einfluß der Religion im eigenen Land; Häufigkeit eigener ehrenamtlicher Tätigkeiten im letzten Jahr in politischen, karitativen, religiösen oder anderen Organisationen; Beurteilung der Macht von Kirchen und religiösen Organisationen; Zweifel oder fester Gottesglaube; empfundene Nähe zu Gott; Glauben an ein Leben nach dem Tod, den Himmel, die Hölle und an Wunder; Einstellung zur Bibel; Gott befaßt sich mit jedem Menschen; Fatalismus; Sinn des Lebens und christliche Lebensdeutung; religiöse Bindung an einen Wendepunkt im Leben; Religionszugehörigkeit des Vaters, der Mutter und des (Ehe)-Partners; Kirchgangshäufigkeit des Vaters und der Mutter; eigene Glaubensrichtung und Kirchgangshäufigkeit im Jugendalter; Häufigkeit des Betens und der Teilnahme an religiösen Aktivitäten; Selbsteinstufung eigener Religiosität; Wahrheit in einer oder in allen Religionen; Vorrang der Loyalität gegenüber einem Freund vor der Wahrheit; Erwartbarkeit eines falschen Zeugnisses zugunsten eines Freundes; Glaube an Glücksbringer, Wahrsager, Wunderheiler und Horoskope; Glaubensbekehrung nach Schlüsselerlebnis; Gottesvorstellung; Beurteilung von Welt und Menschen als gut oder schlecht; gesellschaftliche Regeln oder Gottes Gesetze als Entscheidungsbasis für richtig oder falsch. Demographie: Geschlecht; Alter, Familienstand; Zusammenleben mit einem Partner; Schulbildung; Art und zeitlicher Umfang der beruflichen Beschäftigung; Beruf (ISCO-Code); privater oder öffentlicher Arbeitgeber; berufliche Selbständigkeit und Anzahl der Angestellten; Vorgesetztenfunktion und Kontrollspanne; Wochenarbeitszeit; Einkommen; Haushaltsgröße; Haushaltszusammensetzung; Mitarbeiterzahl; Gewerkschaftsmitgliedschaft; Parteineigung und Wahlverhalten; Selbsteinstufung auf einem Links-Rechts-Kontinuum; Religionszugehörigkeit; Kirchgangshäufigkeit; Selbsteinstufung der sozialen Schichtzugehörigkeit. Zusätzlich verkodet wurden: Region; ländliche oder urbane Gegend; Ortsgröße; ethnische Identifikation.

Buddhist Supplies Market size was valued at USD 12.3 Billion in 2024 and is projected to reach USD 17.4 Billion by 2031, growing at a CAGR of 10.2% during the forecast period 2024-2031.

There is a rise in global spirituality among the people and this has anticipated growing the Buddhist Supplies Market. The Global Buddhist Supplies Market report provides a holistic evaluation of the market. The report offers a comprehensive analysis of key segments, trends, drivers, restraints, competitive landscape, and factors that are playing a substantial role in the market.

Global Buddhist Supplies Market Definition

Buddhism is a religion and philosophy that developed from the wisdom of the Buddha. Buddhism has played a vital role in the spiritual, cultural, and social life of individuals living in Asia. Buddhism spread to the West, at the beginning of the 20th century. Prayer tradition in Buddhism starts with the worshipper sitting on a prayer mat facing an image of the buddha. The worshippers will read from religious scriptures and accompanied by musical instruments continue the prayer. Things such as a holy book, prayer beads, flowers, candles, incense sticks, and a prayer mat are required to pray. All these things are called Buddhist supplies. These supplies are often sold in religious shops, near temples, or nowadays via e-commerce websites.

Increasing Interest in Mindfulness and Meditation: Not only are mindfulness and meditation techniques becoming more popular among traditional Buddhist practitioners, but they are also becoming more popular with those who are looking to reduce stress, improve their mental health, and advance their spirituality. The demand for Buddhist products including altar offerings, incense, prayer beads (malas), and meditation pillows is being driven by this trend.

Globalisation and Cultural Exchange: Buddhist doctrines and practices have become more well-liked outside of traditional Buddhist-majority regions as a result of growing globalisation and cultural exchange. As a result, interest in Eastern spirituality, yoga, and alternative wellness practices has created a rising market for Buddhist products in areas where Buddhism is not the predominant religion.

Travel to Buddhist Sites: There has been an increase in travel to Buddhist pilgrimage sites and locations in nations including Japan, India, Nepal, Thailand, Sri Lanka, and Nepal. As keepsakes of their spiritual travels, tourists frequently look to buy genuine Buddhist souvenirs, artefacts, and ritual objects, which fuels the expansion of the Buddhist supply industry in these areas.

ECommerce and Online Retailing: Buddhist supplies are now more widely available to a worldwide customer base thanks to the growth of e-commerce platforms and online retailing. Buddhist product e-commerce sites provide a large selection of goods to practitioners, collectors, and aficionados throughout the globe. The ease browsing, buying, and shipping of Buddhist materials made possible by this online marketplace is fueling the expansion of the business.

Growing Disposable Income in Emerging Markets: As economies grow, emerging markets’ disposable income levels have gone up, which has resulted in a rise in the purchase of spiritual and religious products, including Buddhist materials. The rising quality of living in nations like China, India, Vietnam, and Indonesia encourages individuals to spend more on products associated with their religious and cultural rituals, which in turn drives up demand for Buddhist materials.

As the COVID-19 pandemic hit, Orthodox Christians globally reacted to the possibility of contagion and risk in dialogue with theological positions about materials, their own long history which includes surviving previous pandemics and plagues, governmental and civil expectations and edicts, and pious – but often unofficial – understandings about protection and the sacrality of religious artefacts and the space of the temple. This dataset aggregates primary ethnographic research amongst Orthodox Christians in the UK, Serbia, Greece and Russia to highlight commonalities and divergences in Orthodox Christian responses to the pandemic. Examining both the theological basis, and socio-political differences, this dataset focuses on how the Orthodox theology of apophaticism and relationality impacts wider discourses of contagion (both positive and negative), and consequently compliance with public health initiatives. Comparison across diverse Orthodox settings highlights Orthodox Christian concern with the neighbour – both in terms of who may be watching (and reporting) them, and who may fall sick because of them.

Aims: This project asks 'What role does the material ecology play in shaping the sociopolitics of Global Orthodoxy?' as a case study for global political discourse and the role of material in the social dynamics of religion. Impact: Orthodox Christianity is a tradition based on discourse, but there has been very little research looking at the specifics of how it works. Focusing on discourse also tends to over emphasise words and belief. But what if, like Max Muller, we insist that religion must start with what is perceived, not with concepts like 'belief in the supernatural'? This means we situate discursive traditions like Orthodoxy not in concepts but in the material culture of local and global religious groups. This reframes how we understand religion, and forefronts the impact that religious practice has upon material aspects of our experience like health, the environment and geopolitics. Context: Much social scientific interest in religion looks at the variation in the lived religion from one place to another. However, there are moments - such as in April 2018 when the President of Ukraine asked the Greek Patriarch to intervene into the Russian Church in the Ukraine - when religion can not be studied only in the local lived expression. Situations such as the conflict in Ukraine are complicated by historic tension between local Orthodox Churches. Disagreements in the interpretation of the theology of the body, person, and environment foment political tension within the Churches, between the Churches and external bodies, and between nations. The materiality of discourse must be seen as central to the form and practice of the tradition. Research: Framed in terms of three research domains, this project focuses on the material conditions of Global Orthodox sociopolitics, conducting research amongst Orthodox Christians and religious institutions. The project investigates how the properties and affordances of the material ecology (including the body, the built environment and wider 'natural' order) shape and are marshalled within the discourse of the Orthodox Churches. The three domains are the Body, Person, and Environment. The Body domain addresses issues such as medical interventions, like IVF and organ donation, which are, across Global Orthodoxy, contentious to varying degrees. The material body becomes a place for negotiating ethical goods (eg extending life, fertility, honouring God). The Person domain examines the variance in permission different churches grant concerning family and marriage practices (eg divorce, family planning). There is also a mounting discourse around identity politics, with some voices pushing for an open approach to homosexuality and women clergy. The material of the body, person, and Church are marshalled as the grounding for historically contingent, philosophically premised, and scientifically inflected arguments for or against 'progressive' movements. Finally, the Environment domain examines the relationship between humans, specific locations, and the earth as a whole. Orthodox theologians highlight an emphasis on 'stewardship of the earth' and call for active engagement in ecological conservation. Issues such as Global Warming take an explicitly religious imperative, as scientific data points to human failure to fulfil their God-given role as caretakers. The control of land (including places like Crimea and Jerusalem) also becomes a religious duty with geopolitical impact. Output: This project will produce one academic book on the material aspects of the sociopolitics of Orthodox Christianity, a book written for a general audience looking at key case studies around contemporary issues in Orthodoxy, six academic articles, white papers and policy advice on various issues relating to the health and wellbeing of Orthodox Christians and their homelands, and pamphlets...

Singapore Population: Religion: Female: Christianity: Others data was reported at 220.500 Person th in 2015. This records an increase from the previous number of 196.860 Person th for 2010. Singapore Population: Religion: Female: Christianity: Others data is updated yearly, averaging 196.860 Person th from Jun 2000 (Median) to 2015, with 3 observations. The data reached an all-time high of 220.500 Person th in 2015 and a record low of 138.873 Person th in 2000. Singapore Population: Religion: Female: Christianity: Others data remains active status in CEIC and is reported by Department of Statistics. The data is categorized under Global Database’s Singapore – Table SG.G002: Population by Religion .