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Sign in to annotate. Delete Cancel Save. Cancel Save. View Expanded. View Table. View Full Size. Corporate Social Responsibility. Mission Statement. Corporate Governance. Stay Updated. Even in a polarized era, the survey reveals deep divisions in both partisan coalitions. Use this tool to compare the groups on some key topics and their demographics. Pew Research Center now uses as the last birth year for Millennials in our work.
President Michael Dimock explains why. About Pew Research Center Pew Research Center is a nonpartisan fact tank that informs the public about the issues, attitudes and trends shaping the world. It conducts public opinion polling, demographic research, media content analysis and other empirical social science research. Pew Research Center does not take policy positions.
It is a subsidiary of The Pew Charitable Trusts. Newsletters Donate My Account. Research Topics. Try our email course on Muslims and Islam Learn about Muslims and Islam through four short lessons delivered to your inbox every other day. Lapsed social responsibilities or violations of taboos are widely believed to result in hardship, suffering and illness for individuals or communities and must be countered with ritual acts to re-establish order, harmony and well-being.
Ancestors, considered to be in the spirit world, are believed to be part of the human community. Believers hold that ancestors sometimes act as emissaries between living beings and the divine, helping to maintain social order and withdrawing their support if the living behave wrongly.
Religious specialists, such as diviners and healers, are called upon to discern what infractions are at the root of misfortune and to prescribe the appropriate rituals or traditional medicines to set things right.
African traditional religions tend to personify evil. Believers often blame witches or sorcerers for attacking their life-force, causing illness or other harm. They seek to protect themselves with ritual acts, sacred objects and traditional medicines. African slaves carried these beliefs and practices to the Americas, where they have evolved into religions such as Voodoo in Haiti and Santeria in Cuba.
The survey finds that on several measures, many Muslims and Christians hold favorable views of each other. Muslims generally say Christians are tolerant, honest and respectful of women, and in most countries half or more Christians say Muslims are honest, devout and respectful of women.
In roughly half the countries surveyed, majorities also say they trust people who have different religious values than their own. Sizable majorities in every country surveyed say that people of different faiths are very free to practice their religion, and most add that this is a good thing rather than a bad thing. In most countries, majorities say it is all right if their political leaders are of a different religion than their own.
On the other hand, the survey also reveals clear signs of tension and division. In a handful of countries, a third or more of Christians say many or most Muslims are hostile toward Christians, and in a few countries a third or more of Muslims say many or most Christians are hostile toward Muslims.
The median is the middle number in a list of numbers sorted from highest to lowest. For many questions in this report, medians are shown to help readers see differences between Muslim and Christian subpopulations and general populations, or to highlight differences between sub-Saharan Africa and other parts of the world.
In charts where there is an even number of countries in the list and there is no country exactly in the middle, the median is computed as the average of the two countries at the middle of the list e. To help readers see whether Muslims and Christians differ significantly on certain questions, separate medians for Christians and Muslims also are shown.
The median for Christians is based on the survey results among Christians in each of the 16 countries with a Christian population large enough to analyze. The median for Muslims is based on the survey results among Muslims in each of the 15 countries with a Muslim population large enough to analyze. In most countries, fewer than half of Christians say they know either some or a great deal about Islam, and fewer than half of Muslims say they know either some or a great deal about Christianity.
Moreover, people in most countries surveyed, especially Christians, tend to view the two faiths as very different rather than as having a lot in common.
And many people say they are not comfortable with the idea of their children marrying a spouse from outside their religion. People throughout the region generally see conflict between religious groups as a modest problem compared with other issues such as unemployment, crime and corruption. And in many countries, sizable numbers express concern about both Muslim and Christian extremism. Across the sub-Saharan region, large numbers of people express strong support for democracy and say it is a good thing that people from religions different than their own are able to practice their faith freely.
In most places there is no significant difference between Muslims and Christians on this question. At the same time, there is substantial backing from both Muslims and Christians for basing civil laws on the Bible or sharia law. This may simply reflect the importance of religion in Africa. But it is nonetheless striking that in virtually all the countries surveyed, a majority or substantial minority a third or more of Christians favor making the Bible the official law of the land, while similarly large numbers of Muslims say they would like to enshrine sharia, or Islamic law.
Similarly, the survey finds considerable support among Muslims in several countries for the application of criminal sanctions such as stoning people who commit adultery, and whipping or cutting off the hands of thieves. Support for these kinds of punishments is consistently lower among Christians than among Muslims. The survey also finds that in seven countries, roughly one-third or more of Muslims say they support the death penalty for those who leave Islam. While the survey finds that both Christianity and Islam are flourishing in sub-Saharan Africa, the results suggest that neither faith may expand as rapidly in this region in the years ahead as it did in the 20th century, except possibly through natural population growth.
There are two main reasons for this conclusion. First, the survey shows that most people in the region have committed to Christianity or Islam, which means the pool of potential converts from outside these two faiths has decreased dramatically. Second, there is little evidence in the survey findings to indicate that either Christianity or Islam is growing in sub-Saharan Africa at the expense of the other. Although a relatively small percentage of Muslims have become Christians, and a relatively small percentage of Christians have become Muslims, the survey finds no substantial shift in either direction.
One exception is Uganda, where roughly one-third of respondents who were raised Muslim now describe themselves as Christian, while far fewer Ugandans who were raised Christian now describe themselves as Muslim. Many Christians and Muslims in sub-Saharan Africa experience their respective faiths in a very intense, immediate, personal way.
For example, three-in-ten or more of the people in many countries say they have experienced a divine healing, witnessed the devil being driven out of a person or received a direct revelation from God. Moreover, in every country surveyed that has a substantial Christian population, at least half of Christians expect that Jesus will return to earth during their lifetime.
Many of these intense religious experiences, including divine healings and exorcisms, are also characteristic of traditional African religions. Within Christianity, these kinds of experiences are particularly associated with Pentecostalism, which emphasizes such gifts of the Holy Spirit as speaking in tongues, giving or interpreting prophecy, receiving direct revelations from God, exorcising evil and healing through prayer. About a quarter of all Christians in four sub-Saharan countries Ethiopia, Ghana, Liberia and Nigeria now belong to Pentecostal denominations, as do at least one-in-ten Christians in eight other countries.
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