War and conquest were overwhelmingly the most important vehicle of religious competition throughout history until the nineteenth century, and demographic competition was overwhelmingly the most important for most of the twentieth century. Despite the turbulence in the Middle East, war and conquest have declined massively in importance as a vehicle of religious competition in recent decades.
On a world scale — whatever populists may say — Christianity is not struggling; it is in more vigorous shape than it has ever been. And the marketplace is where most of the religious action is going to take place in this century. As in many other marketplaces, there are large returns to scale for those who can work out how to exploit them. That is why corporate religion is here to stay — and why we should expect it to consolidate its dominance.
This phenomenon is the religious equivalent of the displacement by Walmart and Target of local grocery stores across the United States. You may regret it or welcome it, but it has proved unstoppable. The most important statistics. Further related statistics.
Projected Muslim population of Europe , by scenario Muslim population of England and Wales, by age group Muslim population in the U. Further Content: You might find this interesting as well. Statistics Projected Muslim population of Europe , by scenario Muslim population of England and Wales, by age group Muslim population in the U.
Topics Islam in the UK. Learn more about how Statista can support your business. Office for National Statistics UK. December 4, Estimated Muslim population of England and Wales in , by local authority in 1,s [Graph]. In Statista. Accessed November 13, Estimated Muslim population of England and Wales in , by local authority in 1,s. For public opinion, it was almost unnoticed. First, because of the economic recession that hit sectors in which immigrants were working, more and more of them realized that going back to their country of origin was financially impossible.
In addition, an official halt to the import of immigrant labour increased awareness that, if they were to go back, it would be very difficult if not impossible to return to Europe. At that point, the question arose of transmitting religion to the children. In other words, adult men who hoped to go back home did not express a strong need for religious structures, whereas the presence of women and particularly children in an environment where Islam is not the official religion heightened that need.
Another noteworthy factor was the influence of a growing reference to religion in the Muslim world in general at the end of the 70s and the beginning of the 80s, after various failures of efforts to modernize.
And, for some years now, Islamic associations have been created either to aid Muslims specifically particularly the case for Muslim social services, associations for international aid, etc. First, an ethnic-national division.
The first associations of Muslim migrants were constituted on an ethnic-nationality basis, and these differences subsist today. There are Turkish mosques, Moroccan mosques, Pakistani mosques etc.
No mosque really has a mixed audience. Secondly, with the arrival of Muslim migrants from Pakistan, Egypt, Tunisia, etc. A distinction is now made between Arab-speaking mosques and Turkish-speaking mosques. This separation is reinforced by the fact that a large number of Imams come either from countries of origin, or from third countries. Very often, they speak little or no French or Dutch, the two national languages.
Consequently, a very large majority of khutba sermons are given either in Arabic or in Turkish. Only large mosques with a broader audience consisting of young people and converts who do not necessarily speak Arabic, also provide for sermons in both languages French and Arabic, for example or a translation. It should also be noted that there may be divisions within the same ethnic or linguistic group as well.
Finally, there is also a religious differentiation corresponding to the distinction between the Shiite Muslims, who feel they are in a minority position, as illustrated by this extract of an interview we did with one of our correspondents:. I mean the way they have done it, by giving so many seats to Turks, so many to Moroccans, without realizing that all of those people are Sunnites, all from the same school … The Shiites will never come out to give an interview or anything.
They are in a minority here. Although certain occasions may be opportunities for encounters like meetings of the Muslim Executive or certain platforms for consulting mosques , still they cover only part of the issues. Almost two-thirds of the associations identified are concentrated in only three districts: Schaerbeek, Molenbeek and Brussels- Centre. Table 3. Number of Muslim and cultural associations per municipal district. We did a search using keywords in a database of non-profit associations ASBL in the Belgian Official Journal to get addresses of associations and any changes in address or name.
New estimates show U. Muslim population continues to grow. In times of uncertainty, good decisions demand good data. Please support our research with a financial contribution. It organizes the public into nine distinct groups, based on an analysis of their attitudes and values. Even in a polarized era, the survey reveals deep divisions in both partisan coalitions. Pew Research Center now uses as the last birth year for Millennials in our work.
President Michael Dimock explains why. The vast majority of U. Use this tool to compare the groups on some key topics and their demographics.
0コメント