Faith on the Move

Posted on March 10, 2012 by Clive D. Field

Faith on the Move: The Religious Affiliation of International Migrants is an ambitious new study from the Pew-Templeton Global Religious Futures Project, funded by the Pew Charitable Trusts and the John Templeton Foundation.

Prepared by the Pew Research Center’s Forum on Religion and Public Life, it was published on 8 March 2012 in the form of a full report, sortable data tables and an interactive map. These can all be accessed from:

http://pewresearch.org/pubs/2214/religion-religious-migrants-christians-muslims-jews?src=prc-newsletter

The study focused on the estimated 214 million people, equivalent to about 3% of the world’s population, who had migrated across international borders as of 2010 and were alive at that date. It thus deals with cumulative stocks of migrants, not with annual flows.

The research involved the compilation, largely through the efforts of Pew Forum research associate Dr Phillip Connor, of a global religion and migration database for 2010, from the perspective of both migrants’ country of origin and country of destination.

Data derived from a combination of censuses, surveys and proxy measures, mostly gathered in countries of destination (from which emigrant information had to be backwardly imputed).

For example, in the case of the UK as a country of origin, use was made of the official Annual Population Survey for 2010, the 2001 census, and the World Religion Database (co-published by Brill and Boston University).

Spatial statistics are provided at global and regional levels and for 231 individual countries, including the Channel Islands and the Isle of Man (albeit the numbers for these two units are naturally very small). The UK results for 2010 are as follows:

UK AS COUNTRY OF ORIGIN

Christian emigrants

3,680,000

73.5%
Muslim emigrants

100,000

2.0%
Hindu emigrants

60,000

1.2%
Buddhist emigrants

30,000

0.6%
Jewish emigrants

120,000

2.4%
Other religious emigrants

90,000

1.8%
Religiously unaffiliated emigrants

930,000

18.6%
All emigrants

5,010,000

 

In terms of absolute numbers, the UK appeared in the top ten of all countries for the following groups of emigrants: Christians (fourth position), Hindus (tenth), Jews (ninth), and religiously unaffiliated (fourth).

UK AS COUNTRY OF DESTINATION 

Christian immigrants

3,500,000

54.3%
Muslim immigrants

1,420,000

22.0%
Hindu immigrants

390,000

6.0%
Buddhist immigrants

190,000

2.9%
Jewish immigrants

40,000

0.6%
Other religious immigrants

380,000

5.9%
Religiously unaffiliated immigrants

530,000

8.2%
All immigrants

6,450,000

 

In terms of absolute numbers, the UK appeared in the top ten of all countries for the following groups of immigrants: Christians (seventh position), Hindus (eighth), Jews (fifth), all other religions except Buddhism and Islam (fifth), and religiously unaffiliated (seventh). Perhaps surprisingly for some, the UK did not feature in the top ten countries for Muslim immigration.

NET MIGRATION TO THE UK 

Christians

– 180,000
Muslims

+ 1,320,000
Hindus

+ 330,000
Buddhists

+ 160,000
Jews

– 80,000
Other religions

+ 290,000
Religiously unaffiliated

– 400,000
All

+ 1,440,000

Assuming that these Pew estimates are broadly accurate (and it is conceded that some of the data in the report are ‘fuzzy’), then international migration had added 1,440,000 to the population living in the UK in 2010.

Net immigration particularly contributed to the growth of non-Christian faiths other than Judaism, and notably to the increase in UK Muslims. For Christians, Jews and people of no faith emigration took away more than immigration brought into the UK.

 

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Labour Force Survey

Posted on March 3, 2012 by Clive D. Field

Professing Christians in this country are declining by one and a half percentage points annually and, on present trends, ‘the number of people with no religion will overtake the number of Christians in Great Britain in twenty years’. This prediction is made in an article by Oliver Hawkins in the January 2012 edition of Social Indicators (House of Commons Library Research Paper 12/05), and updated on 14 February 2012. It is available at:

http://www.parliament.uk/briefing-papers/SN06189

The analysis is based on the Government’s Labour Force Survey (LFS), a quarterly study of around 50,000 households (and 100,000 individuals), for 2004 to 2010 inclusive. The religion question asked in Great Britain (different wording was used in Northern Ireland, which is excluded from the following figures) was: ‘What is your religion even if you are not currently practising?’ Responses covered persons of all ages (since proxy replies were permitted).

The data indicate that between the fourth quarters of 2004 and 2010 professing Christians in Britain fell by 3,410,000 (or 8%), from 44,820,000 to 41,410,000, or by 570,000 each year. At the same time, the number of people with no religion increased by 4,380,000 (49%), from 9,010,000 to 13,390,000, equivalent to 730,000 per annum. Starting from lower baselines, there was also significant six-year growth in Buddhists (74%), Hindus (43%), Muslims (37%), and religions other than the main world faiths (57%).

The decline in Christian market share, from 78% in 2004 to 69% in 2010, would have been still more serious had it not been for the effect of net migration (which was at a substantial level during this period). Among those born outside the UK there were 730,000 more Christians in 2010 than in 2004, partly offsetting the fall of 4,140,000 in UK-born Christians. People with no religion were the most likely to be born in the UK (94%), albeit net migration also improved their numbers by 320,000 between 2004 and 2010. The majority of Hindus, Buddhists and Muslims were born outside the country, with migration accounting for 43% of the growth in the Muslim population.

From 2011 the LFS dropped the qualifying phrase ‘even if you are not currently practising’ and also altered the running order of response categories, moving no religion from last to first position. These changes had an immediate effect, comparing the fourth quarter of the 2010 LFS with the first quarter of 2011. In particular, the number of professing Christians reduced by a further 2,800,000 and of persons with no religion rose by 2,750,000, a 5% swing in religious allegiance. This is a graphic reminder of the effect which question formulation can have on religious data.

 

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Council Prayers

Posted on February 18, 2012 by Clive D. Field

In yet another paradox of public attitudes to religion, 55% of Britons agree that local councils should be allowed to hold prayers as part of formal council meetings, even though an identical proportion personally believe that councils should not hold such prayers, according to new research by YouGov and posted at:

http://cdn.yougov.com/cumulus_uploads/document/pe06bnkf18/YG-Archives-YouGov-ChristianCountryPrayers-160212.pdf

The online survey, in which 1,828 adults aged 18 and over were interviewed on 14-15 February 2012, was conducted in the aftermath of the recent (10 February) High Court judgment against Bideford Town Council that prayers held as part of its official business are not permitted under the Local Government Act 1972. The Council has voted to appeal the decision.

Meanwhile, Eric Pickles, the Communities Secretary, has fast-tracked an Order under the Localism Act 2011 which will effectively nullify the High Court ban by authorizing councils to exercise a ‘general power of competence’. The National Secular Society, which was a party in bringing the action against Bideford, is consulting its lawyers and apparently contemplating a fresh legal challenge.

Asked whether councils should hold prayers during their formal meetings, only 26% of YouGov’s respondents were in favour, 55% against, and 20% uncertain. Support for prayers was strongest among the very/fairly religious (52%), Christians (46%), the over-60s (40%), those considering that Britain should be a Christian country (40%), and Conservatives (34%).

However, irrespective of their personal view about whether councils should hold prayers, 55% thought that they should definitely be allowed to hold them, rising to 78% of Christians, 76% of the very/fairly religious, 72% of those wanting Britain to be a Christian country, 67% of over-60s, and 66% of Conservatives. Just 34% argued that councils should not be allowed to have prayers, with 11% expressing no opinion.

Another seeming contradiction surfaced in the poll was that, although only 24% of the sample described themselves as very or fairly religious and 43% regarded themselves as belonging to a religion, 56% agreed that Britain is a Christian country and 61% that it should be a Christian country.

Endorsement of the proposition that Britain should be a Christian country was highest among professing Christians (88%), the very or fairly religious (79%), over-60s (79%), and Conservative voters (77%). Dissentients numbered 22%, with 18% undecided.

What was especially interesting was that even 37% of those who considered themselves as not at all religious and 44% of those having no religion wanted Britain to be a Christian country. 41% and 43% respectively agreed that it already is such a country. 36% and 40% also thought that councils should be permitted to hold prayers before their formal meetings.

The irreligious, it therefore seems, can be just as equivocal about their ‘belief’ as the many self-identifying Christians whose lack of commitment to the faith was exposed in the Ipsos MORI poll for the Richard Dawkins Foundation for Reason and Science (UK), and published last Tuesday.

As the proponents of faith on the one hand and secularism and rationalism on the other assume increasingly entrenched positions about the place of religion in national life, perhaps all parties need to understand that the great British public do not see things in quite such black and white terms.

The reality of public opinion is that religious beliefs and attitudes can be messy, fuzzy and – sometimes – contradictory, as they probably have been for generations past. The simplistic rhetoric of much current ‘debate’ may be in danger of obscuring this empirical complexity.

 

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Census Christians

Posted on February 15, 2012 by Clive D. Field

‘UK residents who think of themselves as Christian show very low levels of Christian belief and practice’ and ‘are overwhelmingly secular in their attitudes on a range of issues from gay rights to religion in public life’, according to research released yesterday (14 February 2012) by the Richard Dawkins Foundation for Reason and Science (UK).

The study was conducted for the Foundation by Ipsos MORI through face-to-face interviews with UK adults aged 15 and over between 1 and 7 April 2011, immediately after the decennial population census schedules had been completed, including the voluntary question on religious profession, which was being posed for the second time.

Ipsos MORI’s main questionnaire was directed to the 1,136 individuals (equivalent to 54% of the full screening sample of 2,107) who said that they were recorded as Christians in the census by the person completing the household schedule – or would have recorded themselves as Christians if they had answered the question themselves. The Foundation characterizes them as ‘Census-Christians’, and the following topline data relate exclusively to this sub-sample.

RELIGIOUS IDENTITY

45% regarded themselves as a religious person, but 50% did not. More nuanced answers emerged from another question in which 30% considered themselves to have strong religious beliefs and to be a Christian, 29% to be a Christian but not to have strong beliefs, 19% to have been brought up to think of themselves as a Christian but not to have strong religious beliefs, 12% not to be religious at all, and 8% as spiritual rather than religious.

Asked why they were recorded, or would have recorded themselves, as Christian in the 2011 census, 41% said that they tried to be a good person and associated that aspiration with Christianity, 31% that they genuinely attempted to follow the Christian religion, 26% that they had been brought up as Christian even though they were not religious now, 6% that they had ticked the option automatically without thinking, 5% that they felt uncomfortable about the growing influence of other religions, and 4% that Christian was another way of expressing their Britishness.

In reply to a different question, 40% equated being a Christian to being a good person, against 24% who mentioned upbringing, and 22% who spoke in terms of belief in Jesus Christ.

Quizzed more generally why they identified themselves as Christian, 72% cited baptism, 38% parental affiliation, 37% their Sunday school attendance as a child, 28% their belief in the teachings of Christianity, 21% their education in a Christian school, 19% their previous churchgoing, 19% their current churchgoing, and 13% their partner’s Christianity (multiple responses were possible).

35% said that, as a child, they had learned most about Christianity from a church or Sunday school, 30% from their parents or family, and 29% from their school.

Although 60% claimed that Christianity was important in their life, 81% said that it had no influence on their social networks, 69% no influence on their choice of marriage partner, and 78% no influence on which candidate they would vote for in a general election. 

RELIGIOUS BELIEFS

54% believed in God (two-thirds of whom said that Christianity is just one way, rather than the only true way, of knowing Him), 32% thought of God in terms of the laws of nature or some kind of supernatural intelligence, and 6% disbelieved.

44% regarded Jesus Christ as the Son of God and the saviour of mankind, 32% as a man and role model, 13% as a mere man, with 4% disbelieving in His existence.

32% believed in the physical resurrection of Jesus, 39% in His spiritual but not physical Resurrection, with 18% disbelieving in the Resurrection.

20% did not believe in heaven and 40% did not believe in hell, versus 63% and 41% who did believe (completely or to some extent). There was a strong attachment (64%) to fate and, to a lesser extent, to other alternative belief systems.

RELIGIOUS PRACTICE

29% claimed to have attended a Christian church service (other than a rite of passage) at least once a month during the previous year, but 49% had not worshipped during the year (two-thirds of whom had not been to church within the past five years or had never been).

27% stated that they had participated in some religious activity remotely during the past month, for example by watching or listening to a religious broadcast on television, radio or the internet, or by receiving a home visit from a member of their church pastoral team. 17% had so participated between one month and one year previously, but 53% not at all during the past twelve months.

35% prayed independently and from choice (i.e. when not at church) once a week or more, 25% less frequently, and 37% never or almost never. 21% did not even believe in the power of prayer compared with 63% who did.

15% had read the Bible independently and from choice within the last week, 32% within the last month or up to three years ago, 36% more than three years ago, and 15% never. Reflecting this limited acquaintance with the scriptures, just 35% of these Christians correctly named the first book of the New Testament.

ATTITUDES TO MORALITY

23% viewed the Bible as a perfect guide to morality, 42% as the best guide even though some of its teachings are inappropriate today, and 24% argued that there were better ways of knowing right from wrong.

In determining right from wrong, 54% mostly looked to their own inner moral sense, 25% to family and friends, and only 10% to their religion.

On specific matters of morality more of these self-identifying Christians took a ‘liberal’ than a ‘traditional’ stance, with 63% endorsing abortion, 61% full legal equality between homosexuals and heterosexuals, 59% assisted suicide, 57% extra-marital sex, and 46% homosexual relations.

ATTITUDES TO RELIGIOUS EDUCATION

54% supported state-funded faith schools for their denomination, 53% for any Christian denomination, and 44% for any religion (opponents numbering 16%, 15%, and 23%). However, almost as many opposed (36%) as endorsed (39%) the statutory requirement that children in state-funded schools should participate in a daily act of broadly Christian worship.

15% wanted religious education in state-funded schools to teach children to believe Christianity, 8% to teach children to believe whatever faith the school subscribed to, 7% to teach knowledge of Christianity but not of other faiths, and 57% to teach knowledge of all world faiths even-handedly.

38% did not want creationism to be taught in science lessons in state-funded schools against 31% who took the contrary line, with 29% uncertain.

ATTITUDES TO RELIGION IN PUBLIC LIFE

78% agreed that religion should be a private matter and that governments should not interfere in it, while 74% did not want religion to have any special influence on public policy. Nevertheless, 32% still agreed (and 46% disagreed) that the UK should have an official state religion. 92% contended that the law should apply to everybody equally, regardless of their religious beliefs.

Only 26% favoured the continuing presence of Anglican bishops in the House of Lords (32% against) and 32% the cost of hospital chaplains being met from NHS budgets (39% opposed).

SUMMATION

These results suggest that there may have been a dramatic ten-year fall in the number of professing Christians in the UK, from 72% in the 2001 census to 54% today. It remains to be seen whether this finding will be validated by the 2011 census data when they are eventually published. As BRIN has consistently noted, the measurement of religious profession is notoriously difficult, and differing methodologies and question-wording produce different results. Other Government sources, such as the Integrated Household Survey, still point towards quite high levels of ‘cultural Christianity’.

The ‘revelation’ that many who claim to be Christian fall short of Christian ideals in terms of their practices, beliefs and attitudes is not especially surprising. It has been documented in a wealth of studies since sample surveys began in Britain. Mass-Observation’s report into Puzzled People in Hammersmith in 1944-45 was one of the first to document some of these inherent contradictions in popular religion. Nonetheless, the Ipsos MORI data are helpful in quantifying systematically, and within a census context, the wide variation in the extent to which Christianity impacts upon, and has real meaning in, the everyday lives of Christians in the UK.

Ipsos MORI’s press release, topline results, and full computer tabulations (extending to 366 pages!) will be found at:

http://www.ipsos-mori.com/researchpublications/researcharchive/2921/Religious-and-Social-Attitudes-of-UK-Christians-in-2011.aspx

Two press releases about the survey from the Richard Dawkins Foundation for Reason and Science are available at:

http://richarddawkins.net/articles/644941-rdfrs-uk-ipsos-mori-poll-1-how-religious-are-uk-christians

http://richarddawkins.net/articles/644942-rdfrs-uk-ipsos-mori-poll-2-uk-christians-oppose-special-influence-for-religion-in-public-policy

A commentary on the statistics by the think-tank Ekklesia is at:

http://www.ekklesia.co.uk/node/16278

and by the National Secular Society at:

http://www.secularism.org.uk/news/2012/02/poll-reveals-majority-of-christians-support-secular-outlook

Coincidentally, the Ipsos MORI results appeared on the same day that the Conservative Muslim peer, Baroness Sayeeda Warsi, who is currently leading the largest ministerial delegation from the UK to the Vatican (reciprocating the papal visit to Britain in 2010), wrote an article in the Daily Telegraph entitled ‘We Stand Side by Side with the Pope in Fighting for Faith’ and criticizing ‘militant secularisation’.

The newspaper took the opportunity to run an instant online poll of its readers (obviously, being a self-selecting sample not necessarily representative of that readership, still less of the national population). By 10 pm on 14 February 13,493 votes had been cast, with the following (and perhaps surprising) pattern of responses to the question ‘Are you worried by the threat of militant secularism in Britain?’:

  • Marginalising religion is a form of intolerance seen in totalitarian regimes – 17.3%    
  • People should worship in private and not display religious symbols in public – 14.6%    
  • People should feel proud to worship in public and display their faith – 12.7%   
  • Secularisation is not a threat to this country – 55.4%   

 

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ONS Opinions Survey Religion Module

Posted on January 24, 2012 by Clive D. Field

On 18 January 2012 the Economic and Social Data Service released for secondary analysis the dataset from the ‘ONS Opinions Survey, Census Religion Module, April, May, June and July, 2009’. This is available, under special licence access to approved UK researchers (accredited by the UK Statistics Authority), as SN 6938. For further information, see:

http://www.esds.ac.uk/findingData/snDescription.asp?sn=6938

The Office for National Statistics (ONS) Opinions Survey (OPN), previously known as the ONS Omnibus Survey, is a regular, multi-purpose study carried out by the ONS Social Survey Division. It started operating commercially in 1990 and was conducted for eight months of the year until April 2005 and monthly thereafter.

A census religion module (MCG/MCGb) was included in the OPN for April-July 2009 inclusive, as part of the final testing of question-wording for the 2011 population census. Citizenship was also covered in the same module (in April and May). A total of 4,235 Britons aged 16 and over living in private households were interviewed face-to-face.

The question which was tested on religion is one which is not often used in sample surveys. ‘Which of these best describes you?’ was followed by eight reply options: Christian, Buddhist, Hindu, Jewish, Muslim, Sikh, any other religion (specify), and no religion. In the May and July 2009 surveys no religion was made the first option, ahead of Christian. Any spontaneous comments made by the respondent to the question were also captured by the interviewer.

As well as through the OPN, ‘Which of these best describes you?’ was evaluated through: a postal test in England in March 2009 (with no religion given as the first option), cognitive testing, and engagement with key stakeholders. For comparative purposes, another question – ‘What is your religion, even if not currently practising?’ – was included in the core questionnaire for the April-July 2009 OPN.

In the end, ONS decided against using ‘Which of these best describes you?’ in the 2011 census and in favour of ‘What is your religion?’ – which many commentators regard as potentially leading. The ONS rationale for doing so is set out in the October 2009 report Final Recommended Questions for the 2011 Census in England and Wales: Religion, which is available through the Government web archive at:

http://webarchive.nationalarchives.gov.uk/20110109084035/http://www.ons.gov.uk/census/2011-census/2011-census-questionnaire-content/question-and-content-recommendations-for-2011/index.html

In Annex A of this document ONS tabulated the results from the core and module questions on religion in the April-July 2009 OPN. ‘Which of these best describes you?’ was found to increase the proportion professing no religion compared with ‘What is your religion, even if not currently practising?’ But the difference was especially noticeable in May and July, when no religion headed the list of options. In this instance, perhaps it was the running order of options more than the question-wording per se which most affected the results.

So, these April-July 2009 OPN data do not simply have historical significance. They remain important methodologically in demonstrating how variations in questionnaire design can impact upon the statistics generated by enquiries into religious affiliation. Doubtless, the first results from the religion question in the 2011 census, when they come, will reignite the debate about what is the ‘right’ way to formulate this question.

 

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BBC Staff Religion

Posted on December 10, 2011 by Clive D. Field

Concern has been mounting for some time, among certain sections of the public, about a perceived anti-religious and, specifically, anti-Christian bias at the BBC. BRIN has already covered this story once, some six months ago, at:

http://www.brin.ac.uk/news/?p=1291
Continue reading →

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Religion in Daily Life

Posted on December 9, 2011 by Clive D. Field

Only about half of Britons who claim a religious affiliation say that their religious beliefs influence their everyday lives, according to a study published on 6 December 2011 by the Centre for the Modern Family, a new think-tank launched by Scottish Widows, the leading financial services provider.
Continue reading →

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British Social Attitudes Survey, 2010

Posted on December 8, 2011 by Clive D. Field

‘Britain is becoming less religious, with the numbers who affiliate with a religion or attend religious services experiencing a long-term decline. And this trend seems set to continue; not only as older, more religious generations are replaced by younger, less religious ones, but also as the younger generations increasingly opt not to bring up their children in a religion – a factor shown to strongly link with religious affiliation and attendance later in life.’
Continue reading →

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UK Defence Statistics, 2011

Posted on September 30, 2011 by Clive D. Field

UK Defence Statistics, 2011, published online by the Ministry of Defence on 28 September 2011, shows that, compared with the Integrated Household Survey (IHS) for 2010-11, our armed forces remain nominally more religious than the rest of the population (doubtless, in part, a legacy of the historical institutionalization of religion in the forces). However, those who profess no religion are steadily increasing.

Table 2.13 reveals that 13.4% of armed forces personnel claimed to have no religion, when the snapshot was taken (1 April 2011), an increase of 0.8% on 2010 and of 3.9% on the 2007 figure. The proportion was higher in the Royal Navy (18.8%) and the Royal Air Force (16.2%) than in the Army (10.5%). Of the remainder, 85.0% were Christians (against 89.8% four years previously) and 1.6% from other religions (much smaller than the national average and perhaps a reflection of continuing underrepresentation of ethnic minorities in the services).

Table 2.33 analyses the religion of civilian personnel. The complication here is that religious affiliation was either undeclared or uncollected in the majority (52.6%) of cases. Of individuals providing a response, 71.7% were Christians, 5.0% non-Christians, and 23.2% categorized as ‘secular’ (this last figure is identical to the IHS statistic for all Britons). Trend data are given for 2008 (when Christians numbered 73.3% and seculars 21.4%), 2009 and 2010, and statistics are disaggregated by pay grades. There were fewest Christians (66.5% in 2011) at the most senior grades. 

Both tables can be viewed at:

http://www.dasa.mod.uk/modintranet/UKDS/UKDS2011/pdf/chapter2.pdf

BRIN’s coverage of the religion tables in UK Defence Statistics, 2010 remains available at:

http://www.brin.ac.uk/news/?p=622

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