Archive for the ‘Pew Forum’ tag
Religious freedom initiatives are booming in recent global surveys.
Leveling the playing field for social cohesion, these advances propel Interfaith to a global tidal wave now crossing the borders of more than half of the world’s nations. If the following data is promising, it may reach almost three quarters of the world’s nations if trends in religious freedom continue. Unexpected improvements are stacking up fast toward more liberating political movements, and the station of women is appraising with higher worth in more areas as well.
- Moving closer to a human rights platform, the Council on Foreign Affairs of the European Union’s new guidelines on the protection and promotion of religious freedom and belief empower individuals to manifest religious or non-belief practices in compliance with acts on anti-discrimination, non-violence, and safety for women and children. More, the standards are set to influence official EU engagement with non-EU states.
While the European Union cements its democratic view of religious life and liberty,
- Pew Forum data discussed in this week’s the Daily Number announces that 76 percent of nations are trying to do something about “religious restrictions and hostilities.” Over half of these nations are initiating interfaith dialogue policies, and almost 40 percent of nations are specifically enacting measures to redress or combat religious discrimination.
- For even more information, the United States Department of State recently released a comprehensive, year-long 2012 report on International Religious Freedom. The online data can be customized toward research results filtered into specific nations, regions, and categories. Violations aren’t the only tracked data, and there is good news to be discovered in 15 nations improving their effort to advance religious freedom. Political, social, and anecdotal evidence is provided concerning attitudes and unprecedented legal amendments.
by Diane Winston and John Green
from the Washington Post
A new survey of news consumers and reporters reveals a significant gap between the two groups [the media and the public] on what’s important and how it’s covered. Two-thirds of the public says the news media sensationalizes religion, a view shared by a little less than one-third of reporters. Significantly, almost 70 percent of the public prefers coverage on religious experience and spirituality, while reporters’ focus is on religion and politics.
…One reason for shortcomings in current coverage is that many reporters lack expertise. Half of those surveyed say they don’t know a lot about religion. Only a fifth claimed to be “very knowledgeable,” and most in that small segment said their information was from their own religious practice, self-study and their family background. In the past, news organizations encouraged staff to attend seminars and workshops for continuing education. But in the recent climate of cutbacks, journalists are reluctant to spend time away from the newsroom even if enhancing their skills.
from Huffington Post
Pew Forum Releases New 50-State Survey of Prison Chaplains: Study Provides Rare Window into Religion Behind Bars
Washington, D.C. — From the perspective of the nation’s professional prison chaplains, America’s state penitentiaries are a bustle of religious activity. According to “Religion in Prisons: A 50-State Survey of Prison Chaplains,” a new survey conducted by the Pew Research Center’s Forum on Religion & Public Life, more than seven-in-10 state prison chaplains (73 percent) say that efforts by inmates to proselytize or convert other inmates are either very common (31 percent) or somewhat common (43 percent). About three-quarters of the chaplains say that a lot (26 percent) or some (51 percent) religious switching occurs among inmates in the prisons where they work. Many chaplains report growth from religious switching in the numbers of Muslims and Protestant Christians, in particular.
Overwhelmingly, state prison chaplains consider religious counseling and other religion-based programming an important aspect of rehabilitating prisoners. Nearly three-quarters of the chaplains (73 percent), for example, say they consider access to religion-related programs in prison to be “absolutely critical” to successful rehabilitation of inmates. Among chaplains working in prisons that have religion-related rehabilitation or re-entry programs, more than half (57 percent) say the quality of such programs has improved over the last three years and six-in-10 (61 percent) say participation in such programs has gone up.
From The Washington Post
Is knowledge of religion important? Why?
The Pew poll of religious knowledge, in which atheists/agnostics scored ever-so-slightly higher than Jews and Mormons demonstrates at least four significant facts about what we know and why we know it. Appreciating these facts would go a long way toward ending the ugly fighting between theists and atheists. Of course they would need to want to stop their mutual mistreatment and disrespect for that to happen, but that is a different matter altogether.
First, Knowing God is different than Knowing about God and knowing about religion should not be confused with following a particular faith. That atheists and agnostics (why they are lumped together is a question for another time) scored highest is actually not that surprising. In fact, one might assume that knowing about religion plays a similar role in the lives of atheists/agnostics as does having religious experience does in the lives of believers – each is a source of personal identity.
Washington, D.C.—Atheists and agnostics, Jews and Mormons are among the highest-scoring groups on a new survey of religious knowledge by the Pew Research Center’s Forum on Religion & Public Life, outperforming evangelical Protestants, mainline Protestants and Catholics on questions about the core teachings, history and leading figures of major world religions.
On average, Americans correctly answer 16 of the 32 religious knowledge questions on the survey. Atheists and agnostics average 20.9 correct answers. Jews and Mormons do about as well, averaging 20.5 and 20.3 correct answers, respectively. Protestants as a whole average 16 correct answers; Catholics as a whole, 14.7. Atheists and agnostics, Jews and Mormons perform better than other groups on the survey even after controlling for different levels of education.
On questions about Christianity (including the Bible), Mormons and white evangelical Protestants show the highest levels of knowledge. Jews, atheists and agnostics stand out for their knowledge of world religions, including Buddhism, Hinduism and Judaism. Jews, atheists and agnostics also do particularly well on questions about the role of religion in public life, including what the U.S. Constitution says about religion.
While previous surveys by the Pew Research Center have shown that America is among the most religious of the world’s developed nations, this survey shows that large numbers of Americans are not well informed about the tenets, practices, history and leading figures of major faith traditions—including their own. Many people also think that the constitutional restrictions on religion in public schools are stricter than they really are.
These are among the key findings of the “U.S. Religious Knowledge Survey,” a nationwide poll conducted from May 19 through June 6, 2010, among 3,412 adults.
From Pew Forum
Over the past two decades, the number of Muslims living in Western Europe has steadily grown, rising from less than 10 million in 1990 to approximately 17 million in 2010.1 The continuing growth in Europe’s Muslim population is raising a host of political and social questions. Tensions have arisen over such issues as the place of religion in European societies, the role of women, the obligations and rights of immigrants, and support for terrorism. These controversies are complicated by the ties that some European Muslims have to religious networks and movements outside of Europe. Fairly or unfairly, these groups are often accused of dissuading Muslims from integrating into European society and, in some cases, of supporting radicalism.
To help provide a better understanding of how such movements and networks seek to influence the views and daily lives of Muslims in Western Europe, the Pew Research Center’s Forum on Religion & Public Life has produced profiles of some of the oldest, largest and most influential groups – from the Muslim Brotherhood to mystical Sufi orders and networks of religious scholars. The selected groups represent the diverse histories, missions and organizational structures found among Muslim organizations in Western Europe. Certain groups are more visible in some European countries than in others, but all of the organizations profiled in the report have global followings and influence across Europe.
The profiles provide a basic history of the groups’ origins and purposes. They examine the groups’ religious and political agendas, as well as their views on topics such as religious law, religious education and the assimilation of Muslims into European society. The profiles also look at how European governments are interacting with these groups and at the relationships between the groups themselves. Finally, the report discusses how the movements and networks may fare in the future, paying special attention to generational shifts in the groups’ leadership and membership ranks as well as their use of the Web and other new media platforms in communicating their messages.
It is important to note that the report does not attempt to cover the full spectrum of Muslim groups in Western Europe. For instance, it does not include profiles of the many Muslim organizations that have been founded in Western Europe in recent decades, including local social service providers, or the governing councils of major European mosques. Rather, the primary focus of the report is on transnational networks and movements whose origins lie in the Muslim world but that now have an established presence in Europe. Influential Islamic schools of thought, such as Salafism or Deobandism, are discussed in terms of their influence on various Muslim groups and movements rather than in separate profiles.2