Religious Census 2011 – England and Wales

Posted on December 12, 2012 by Clive D. Field

There have been some marked changes in the religious composition of England and Wales during the past decade, according to the first results from the 2011 census of population which were released by the Office for National Statistics (ONS) on 11 December 2012.

A statistical bulletin containing the principal findings, with analysis and commentary, is available at:

http://www.ons.gov.uk/ons/dcp171776_290510.pdf

A spreadsheet of statistics for each local or unitary authority, expressed as numbers, percentages and rankings for nine main religious categories, can be found in Table KS209EW at:

http://www.ons.gov.uk/ons/publications/re-reference-tables.html?edition=tcm%3A77-286262

At the same URL is Table QS210EW which contains the same information for local authorities broken down by a 58-category classification, utilizing the write-in responses given by those claiming to be of ‘any other religion’.

A podcast featuring audio and graphical animations is on the ONS YouTube channel at:

http://www.youtube.com/watch?v=tXdZJoXuxC8

The census was taken on 27 March 2011. The question asked on religion was the same as in 2001: ‘What is your religion?’ This formulation, which some interpret as implying that a respondent would/should have a faith, is known to give higher positive answers than the more open sort of question asked in the British Social Attitudes (BSA) Surveys, which is: ‘Do you regard yourself as belonging to any particular religion? If yes, which?’ The 2011 BSA reported 46.1% as having no religion on this basis.

The census reply options (in this order on the self-completion schedule) were: no religion, Christian, Buddhist, Hindu, Jewish, Muslim, Sikh, and any other religion (write in). However, it should be noted that ‘no religion’ replaced ‘none’ (which had been used in 2001), ‘for clarity’ and consistency with other questions, as ONS explains. Where appropriate, ONS reassigned the ‘other religion’ given to one of the main religious categories (including ‘no religion’).

The religion question was entirely voluntary, and 7.2% chose not to answer it, slightly down on the 7.7% in 2001. It cannot be assumed that the religion of these people will exactly match the distribution of those who did reply, so it is not recommended that the data are rebaselined to exclude non-respondents.

Reasons for refusing to answer were not sought, although, clearly, some will have been motivated by an aversion to ‘the state’ enquiring into such a private matter as religion, while others will have proceeded on the principle of never volunteering information which is not mandatory.

Another methodological consideration to be borne in mind is that the census question on religion will often have been answered by the head of household on behalf of all members of the household and thus may reflect his/her interpretation rather than their actual views, especially if the head of household held strong religious convictions one way or another. 

Finally, we should note that there was some apparent ‘trivialization’ in the responses. The social media campaign to have ‘heavy metal’ inserted as a religion did not have much impact, since only 6,000 eventually declared themselves as such on the census form. However, the ‘Jedi knight’ (from the Star Wars films) campaign, which had been so influential in 2001, continued to have an effect, with 177,000 adherents, albeit very many fewer than a decade previously (when there were 390,000).   

Moving to the picture which emerges from the census, there has been a big increase (over two-thirds), from 14.8% to 25.1% (the latter equating to 14,100,000 individuals), in those professing no religion. It is hard to say whether the alteration in the wording of the reply option contributed to this or not, or the reassignment to ‘no religion’ of 32,000 agnostics, 29,000 atheists, and 15,000 humanists.

At ‘regional’ level, the proportion with no religion peaked in Wales (32.1%), once renowned for its Nonconformity, and at local authority level in Norwich (42.5%), closely followed by Brighton and Hove (42.4%). Regionally, the North-West had the fewest with no religion (19.8%). Local authorities with unusually low numbers of the non-religious superficially correlated with the strong presence of Catholics, Jews, Muslims, and Sikhs, albeit this requires further investigation. 

There has been a correspondingly big reduction, almost one-fifth, in the number of people claiming to be Christian, from 71.7% in 2001 to 59.3% in 2011, although Christianity still remains by far the biggest religious group. The fall has occurred across all local authorities, with the largest drop (16.8%) in Kingston-upon-Hull. The North-East (67.5%) and North-West of England (67.3%) had the highest proportion of Christians, reaching 80.9% in Knowsley (perhaps due to the Roman Catholic heritage). London had the least (48.4%), linked to the fact that only a minority of Londoners now describe themselves as white British.

The census did not seek to differentiate between the various denominations which make up Christianity, and this is also true of other Government sources. However, it is clear from other sample surveys that the main reason for Christianity losing ground is the collapse in nominal allegiance to the Church of England.

A crude comparison of the BSA data for 2001 and 2011 shows that the Church of England’s ‘market share’ of the adult population fell by 28.1% during the decade. According to a very large (64,000) sample of adult Britons interviewed by YouGov in April-May 2011, i.e. about the same time as the census, one-third affiliate to the Church of England (and its Anglican equivalents in Wales and Scotland); in 1947-49 it had been 51% in a series of Gallup polls.

The next largest faith after Christianity in the census was Islam. Muslims now account for 4.8% of English and Welsh residents, up from 3.0% in 2001. The increase, to 2,706,000, is broadly in line with expectation. It probably substantially reflects the youthful profile of the Muslim community, with a greater concentration in the child-bearing cohorts (although age by religion breakdowns have yet to be published by ONS, so this assumption cannot be empirically validated). Migration may also have played a part.

London had the highest proportion of Muslims (12.4%), and the fastest rate of growth since 2001, Tower Hamlets being the local authority with the largest concentration (34.5%, 7.4% more than Christians), and Newham the next (32.0%). More generally, the capital was the most diverse region, with 22.4% identifying with a faith other than Christianity.

All other religions, apart from Christianity and Islam, comprised 3.6% of the population, against 2.8% in 2001. They include Hindus (1.5%), Sikhs (0.8%), Jews (0.5%), Buddhists (0.4%), and others (0.4%). Sikhs were disproportionately resident in the West Midlands, but Buddhists, Hindus, and Jews were most prevalent in London. Among the 0.4% of others, Pagans (57,000) and Spiritualists (39,000) were most numerous.

A second post by me, summarizing public comment on the English and Welsh religious census data, will appear over the next few days. BRIN’s co-director, Professor David Voas, hopes to post his own analysis on BRIN in due course.

Religion results for the 2011 census in Scotland (which was organized by the National Records of Scotland) have not been published yet, but are expected to be released shortly (and will be covered by BRIN as soon as possible). Those for Northern Ireland (where the census is run by the Northern Ireland Statistics and Research Agency) are summarized at:

http://www.nisra.gov.uk/Census/key_stats_bulletin_2011.pdf

 

 

Posted in Official data | Tagged , , , , , , , , | 3 Comments

Carols + Websites + Prisoners

Posted on December 10, 2012 by Clive D. Field

Today’s medley covers Christmas carols, church websites, and Muslim young offenders. It is anticipated that our next substantive post will be devoted to the 2011 religious census results for England and Wales, scheduled for release on 11 December.

Silent night

Silent Night (Stille Nacht, heilige Nacht), written in Austria by Father Joseph Mohr in 1816, remains the nation’s favourite Christmas carol, as it has been in various opinion surveys conducted over recent years. YouGov’s latest study gives it 21% of the popular vote (rising to 28% of the over-60s), similar to the 20% recorded by the same pollsters two years ago. Runner up position goes to O Come All Ye Faithful (Adeste fideles), with 11% of preferences (10% in 2010), being twice as popular among Conservative and Liberal Democrat voters as for Labour supporters. Charles Wesley’s Hark, the Herald Angels Sing moves up three places, from sixth to third (on 10%, six points above its score in 2010).

The chart is a little contrived, in that respondents did not have a completely free choice over which carols they could nominate. Although there was a category for ‘other’, they were presented with a pre-set list and asked which was their favourite carol on it. The 2012 list was distinctly shorter than in 2010, only nine titles now compared with twenty-five then. Moreover, whereas in 2010 all the lyrics could arguably be classified as carols, by 2012 Jingle Bells (6%), Rudolph the Red Nose Reindeer (5%), and We Wish You a Merry Christmas (4%) had been allowed to make an entrance. Clearly, the boundaries between sacred and secular have become muddied. But, even with such elastic definitions, 21% said that they did not have a favourite carol, with a notable gender gap between men (26%) and women (16%).      

Source: Online survey by YouGov among 1,552 British adults aged 18 and over on 18-19 November 2012, but results not published until 10 December at:

http://d25d2506sfb94s.cloudfront.net/cumulus_uploads/document/b5u5pjenmy/Christmas-results-121119.pdf

Church websites

Two-thirds of local churches across a range of denominations had a dedicated website as at December 2011, up from two-fifths in 2009, but many of those examined in detail by a postgraduate researcher were found to be sub-optimal. In particular, 63% were non-current in terms of their content, with 12% of them more than three months out of date. Many also had surprising omissions of content, 5% even failing to give the times of the Sunday services and 22% not including a map. Only a minority of church websites contained information about the arrangements for rites of passage: 35% about weddings, 30% about baptisms, and 14% about funerals. Just 8% of websites incorporated a blog and 16% a link to a social media service for the church. 

Source: Sara Batts, ‘What’s the Point of a Website …’, Church Times, 30 November 2012, p. 35. The author is undertaking doctoral research at Loughborough University. An earlier report of her research has appeared on BRIN at:

http://www.brin.ac.uk/news/2011/churches-and-new-media-use/

Young Muslim prisoners

The proportion of Muslims among young men aged 15-18 detained in young offender institutions in England and Wales has risen from 13% in 2009/10 to 16% in 2010/11 to 22% in 2011/12. In 2011/12 they comprised the largest single religious group in such institutions, even outnumbering Anglicans (18%) and Catholics (17%), albeit fewer than the 33% who professed no faith. Moreover, despite signs of improvement since 2010/11, the experiences of young Muslim prisoners in 2011/12 continued to be frequently more negative than that of their non-Muslim counterparts. Of the 167 questions tested for statistical significance, responses to 68 (41%) were more negative for Muslims than non-Muslims, and in only 15 (9%) were they more positive.

Source: Questionnaires completed by 926 males aged 15-18 (195 of them Muslims) detained in young offender institutions in England and Wales in 2011/12. Results published by HM Inspectorate of Prisons and the Youth Justice Board in Rachel Murray, Children and Young People in Custody, 2011-12: An Analysis of the Experiences of 15-18-Year-Olds in Prison, with the detailed comparison of responses for Muslims and non-Muslims at pp. 128-34. The document is available at:

http://www.justice.gov.uk/downloads/publications/inspectorate-reports/hmipris/summeries-of-juvenile-survey-responses/children-and-young-people-custody-2011-12.pdf

Similar findings have also been published recently in HM Chief Inspector of Prisons 2011/12 survey of 6,161 adult prisoners, 899 (15%) of them Muslim. On 85 measures of prison life, Muslim responses were significantly worse than those of non-Muslims in 48 (56%) and significantly better in just 18 (21%); in the remaining questions (22%) there was no significant difference. Details contained in HM Chief Inspector of Prisons for England and Wales, Annual Report, 2011-12: Survey Summaries – Ethnicity, Religion, Nationality, Disability and Age, which can be found at:

http://www.justice.gov.uk/downloads/publications/corporate-reports/hmi-prisons/annual-report-2011-12-survey-summaries.pdf

 

Posted in Official data, Religion Online, Survey news | Tagged , , , , , , , , , , , , | 2 Comments

Surveyitis and Other News

Posted on December 7, 2012 by Clive D. Field

Today’s digest of religious statistical news highlights a thought-provoking blog about ‘surveyitis’ by the Director of the AHRC/ESRC Religion and Society programme, as well as headline findings from two actual surveys, among evangelicals and adult learners.

A bad case of surveyitis

In our last post, on 4 December, we briefly anticipated the publication of Professor Linda Woodhead’s blog inspired by the recent Theos report, Post-Religious Britain? The Faith of the Faithless. This blog was published on The Guardian’s Comment is Free website on 5 December under the heading ‘Surveying Religious Belief Needs Social Science Not Hard Science’. In it Professor Woodhead provides some salutary advice on the difficulties of measuring public opinion in relation to religion, which she characterizes as an ever-changing and often also a vague and contested area. She particularly counsels against ‘surveyitis’, ‘a disease that afflicts people who stay indoors too long poring over data’, and whose ‘symptoms include credulity about the accuracy of survey responses and morbid attachment to outdated questions’, the latter ‘working with zombie categories’. She detects ‘a new outbreak of surveyitis’ occasioned by an upsurge of interest in ‘nones’, people who do not identify with or practice religion. She emphasizes ‘doubt, subtlety, uncertainty and cognitive modesty’, in contrast to the idea of ‘a fantasy rational man with clear and distinct ideas’ who ‘lurks behind many survey designs’. The blog can be read at:

http://www.guardian.co.uk/commentisfree/belief/2012/dec/05/nones-on-the-run-religion

Evangelicals living the Christian life

Three-quarters (76%) of lay evangelicals have been Christians for more than twenty years, with an average of twenty-two years, ‘reflecting, perhaps, a lack of priority in evangelism’. Indeed, evangelism is only seen as the fourth most important (of six) key dimensions of church life. Stability is also suggested by the fact that two-fifths have never attended any other than their existing place of worship. Notwithstanding, the overwhelming majority of lay evangelicals consider that their faith has grown during the past year, the principal reasons for such growth being the fellowship and teaching (in services) of their church and house groups. The Bible is also deemed a significant influence, not just for faith development but in shaping attitudes to family and world; this is especially true of the over-40s. Prayer is widespread, 71% of these laity praying every day and a further 22% several times a week. However, they rather struggle with the concept of Christlikeness, which is typically expressed in terms of kindness, while 54% have a concern that ‘becoming more Christlike will increasingly alienate Christians from the culture around them’.

Source: Surveys undertaken by Brierley Consultancy in 2012 among 1,999 English evangelicals from three groups: a) churchgoers in seven congregations (three Anglican, one Baptist, three Independent); b) laity answering advertisements in Christian newspapers and magazines (and thus self-selecting); c) ministers from a range of denominations. The research was commissioned by the Langham Partnership (UK and Ireland), whose purpose is ‘to help churches grow in maturity or simple Christlikeness’, and which is running the ‘9-a-day: Becoming Like Jesus’ campaign in January-July 2013 ‘to encourage Christians in that transformative process’. A summary of the study (which BRIN found rather confusingly presented) appears in the 16-page pamphlet Living the Christian Life: Becoming Like Jesus (Tonbridge: ADBC Publishers, 2012). This can be obtained (for £2, inclusive of postage) from Brierley Consultancy, The Old Post Office, 1 Thorpe Avenue, Tonbridge, Kent, TN10 4PW, email peter@brierleyres.com. Also available for purchase from the same source are detailed reports of the research among laity in the seven participating congregations (Vol. 1) and the ministers (Vol. 2), priced £7.50 each. Cheques should be made payable to Peter Brierley.

Religion and belief in adult learning

Just over one-half (53%) of adult learners at further education colleges in England consider themselves to have a religion, a further 10% say that they have some form of non-religious belief (agnosticism, atheism, humanism, and spiritualism being most often mentioned), while 37% have neither. Students with religion are disproportionately to be found among the over-25s, women and ethnic minorities. Of those reporting a religion, 57% are Christian and 27% Muslim, and 53% claim actively to practise their religion. Within the learning environment 56% are fully or partially open about their religion or belief, typically through the expression of their opinions or the wearing (by 22%) of some form of religious dress or symbol. Although religion and/or belief are not widely seen as barriers to learning opportunities, 11% of adult learners with religious beliefs report that they have experienced bullying or harassment due to their religion and 4% due to their beliefs. This compares with 11% of those with non-religious beliefs who have been victims of bullying or harassment on account of their beliefs and 5% of those without any religion or belief. Fewer than one-third of victims have notified somebody in the learning environment about their experience of bullying or harassment. One-quarter of all adult learners state that they have had positive learning outcomes as a result of their religion or belief, rising to 35% of those with a religion.

Source: Survey of a self-selecting sample of 1,139 adult learners aged 19 and over (with 49% aged 19-29) attending further education colleges in England who completed an online questionnaire between 16 February and 11 May 2012. Women (63%) were overrepresented by 6% relative to the adult learning sector as a whole. The study was undertaken by Babcock Research on behalf of the Skills Funding Agency, with take-up of the survey being promoted by further education providers. It is reported in Donna James, Clare Lambley and Kay Turner, Religion and Belief in Adult Learning: Learner Views (Coventry: Skills Funding Agency, 2012), which is freely available at:

http://readingroom.skillsfundingagency.bis.gov.uk/sfa/Religion_and_Belief_report.pdf

 

Posted in Measuring religion, News from religious organisations, Official data, Religion in the Press, Survey news | Tagged , , , , , , , , , , , , , , , , , , | 2 Comments

Faith of the Faithless

Posted on December 4, 2012 by Clive D. Field

‘Whatever the trends in affiliation to formalised religion in Britain, we are not a post-religious, still less a post-spiritual, society, and … even those “beyond the fringe” – who do not call themselves religious, attend religious services or believe in religious teachings – still have vestiges (and sometimes more than that) of religious and spiritual faith.’

‘It is quite wrong to assume that the … population falls into two categories: those who are committed religious believers and those who are wholly secularised. The reality is that there are many shades of gray between these two poles.’ Indeed, ‘overall, the proportion of people who are consistently non-religious … is very low at 9%.’

These are the conclusions of a new report by Nick Spencer and Holly Weldin, Post-Religious Britain? The Faith of the Faithless, which was published on 3 December 2012 by the Theos think tank and is available on its website at:

http://www.theosthinktank.co.uk/files/files/Post%20Religious%20Britain%20pdf.pdf

The Theos claims are based upon secondary analysis of three existing datasets: the NatCen/British Social Attitudes Survey of 2,229 British adults in June-November 2008 (BSA); a ComRes/Theos survey of 2,060 UK adults in October-November 2008 on attitudes to Charles Darwin (Darwin); and a ComRes/Theos survey of 1,749 English adults in August 2012 on attitudes to English cathedrals (Cathedrals).

Using these data, Theos investigated three groups of ‘faithless’: the ‘nevers’, those who say that they never participate in a religious service as a worshipper, amounting to 47% of the population (Cathedrals); ‘atheists’, those who say they disbelieve in God, representing 24% (Cathedrals); and the ‘non-religious’, the 44% (BSA) who reply ‘no religion’ in answer to the question ‘do you regard yourself as belonging to any particular religion?’

The report reviews the socio-demographic attributes of the ‘nevers’ and ‘atheists’ (pp. 11-15) before turning to the evidence for residual Christianity or spirituality to be found among all three groups (pp. 16-31). Specifically (data based on Cathedrals study, unless otherwise stated):

  • Nevers: 31% identify themselves as Christians, while 44% believe in a human soul, 35% in God or a higher power, 28% in life after death, 22% in reincarnation, 21% in angels, 20% in God as a universal life force, and 13% in the resurrection of Jesus from the dead 
  • Atheists: 11% identify themselves as Christians, 8% claim to worship at least once a year, with 23% believing in a human soul, 15% in life after death, 14% in reincarnation, 7% in angels, 5% in God as a universal life force, and 4% in the resurrection of Jesus from the dead 
  • Non-religious: 16% consider themselves to be very or moderately spiritual (BSA), 18% pray at least once a year (Darwin), 17% read the Bible at least once a year (Darwin), 22% attend a religious service at least once a year (Darwin), 34% (BSA) or 28% (Darwin) believe in life after death, 24% in heaven (BSA), 20% in the supernatural powers of deceased ancestors (BSA), 15% in hell (BSA), 10% that God designed and created the universe and remains involved with it (Darwin), and 7% that the Bible is the divinely inspired word of God (Darwin)

It seems inevitable that the report will excite some controversy, not least on the eve of the publication of the 2011 census of religious affiliation, which is likely to reveal an increase in those professing no religion since 2001. Some cynics (but naturally not BRIN) may even suggest that the timing of the release by Theos is designed to mitigate the ‘bad news’ which the census may well bring to people of faith.

The potential for such a row is notwithstanding the assurance of Spencer and Weldin that ‘there is no intended polemic within these findings’, their hope simply being that they will ‘prompt further research into non-religiosity in Britain’ (which is obviously a desirable goal). They warn that ‘using this data as ammunition in an on-going conflict’ between atheist and religious apologists would be ‘somewhat counterproductive’. But that is precisely what seems likely to happen.

Of all the statistics in this report, the claim that ‘those who are consistent in their rejection of all forms of religious and spiritual belief, affiliation and practice’ number a mere 9%, which appears on pp. 7 and 32, could prove most contentious, unless and until Theos can produce the detailed workings which show how they have arrived at this figure. Hopefully, they will provide such clarification at an early opportunity.

Other findings will come as no great surprise to many BRIN readers. Thus, while a decline in churchgoing is one legitimate indicator of ‘secularization’, few would regard it as the sole measure or mutually exclusive of faith. It is a practice upheld by the Church over two millennia, and backed up by legislation in England and Wales until (theoretically) as late as 1969. In opposition to it, it has long been a popular assertion, made well before the days of national sample surveys, that it is unnecessary to go to church to be a religious believer, ‘good Christian’, and so forth.

The fact that apparent ‘non-believers’ exhibit residual characteristics of religious belief and practice is also well-established. It was quantified in the first real sample survey devoted to religion, undertaken by Mass-Observation in the London Borough of Hammersmith in 1944-45, and published as Puzzled People in 1947. But it has also been demonstrated qualitatively in several important oral history projects at the start of the twentieth century.

There may be several explanations for the phenomenon, including the simple one that many people do not subscribe to a systematic, logical and consistent set of beliefs, in the way that theologians might like to expect us to behave. Rather, individuals assemble their own ‘theology’ from a spectrum of options spanning the orthodox to folklore and alternative.

Additionally, the ‘prestige factor’ associated with surveys on religion may still cause some to be wary of admitting that, in reality, they have rejected some conventional religious belief or practice. There is a particular tendency to exaggerate claims of churchgoing frequency, noted by Kathleen Bliss as early as 1948 in the Christian News-Letter, in which she quoted the experience of Mass-Observation and the BBC as pointing towards an inflator of two, i.e. halve the claim and you get somewhere near the ‘truth’.

It is likewise worth remembering that similar inconsistencies are to be found among many professing Christians, who appear to have abandoned much traditional Christian belief and practice and to be, effectively, secularized. The Richard Dawkins Foundation for Reason and Science made much of these anomalies in publicizing its Ipsos MORI poll of April 2011, as featured by BRIN at:

http://www.brin.ac.uk/news/2012/census-christians/

So, while Post-Religious Britain? is certainly to be welcomed, not least for providing further data from the Cathedrals study to set alongside those previously reported by Theos in Spiritual Capital, as well as for stimulating debate, perhaps it does not really tell us quite so much that is new.

Certainly, for understanding the socio-demographics of those who claim no religious affiliation, the forthcoming 2011 census data will be a far more authoritative source.

Finally, watch out for Professor Linda Woodhead’s blog provoked by Post-Religious Britain? This is forthcoming on The Guardian’s Comment is Free website.

 

Posted in Measuring religion, News from religious organisations, Survey news | Tagged , , , , , , , | 1 Comment

Newspaper Religion + Catholic Schools

Posted on December 4, 2012 by Clive D. Field

Today’s stories feature a longitudinal survey of the religious content of major national newspapers and the results of the 2012 annual census of Catholic schools in England and Wales.

Coverage of religion in newspapers

The proportion of page space (including advertisements) given over to religious issues in the print editions of English national newspapers in 2011 was higher in the broadsheets than in the tabloids, the range being from 0.4% in the Daily Star to 1.1% in The Guardian, with a mean of 0.7%. The mean has increased slightly since a previous survey in 1990 but remains below the figure of 0.8% in 1969. The only newspaper to reduce its religious content between 1990 and 2011 was The Independent (from 1.4 to 0.9%), at a time when The Guardian doubled its coverage. Full details are shown in the table below:  

All figures %

1969

1990

2011
TABLOIDS

 

 

 
Daily Express

0.5

0.4

0.6
Daily Mail

1.0

0.5

0.6
Daily Mirror

0.6

0.4

–
Daily Sketch

1.0

–

–
Daily Star

–

0.4

0.4
The Sun

0.8

0.5

0.6
BROADSHEETS

 

 

 
Daily Telegraph

0.5

0.7

1.0
The Guardian

1.1

0.5

1.1
The Independent

–

1.4

0.9
The Times

0.8

0.7

0.7
MEAN

0.8

0.6

0.7

The amount of this religious newspaper content assessed as being of a hostile nature fell from 18 to 16% across all the newspapers combined between 1969 and 1990 but almost doubled, to 29%, in 2011. The peak is to be found in the tabloid titles. Two-thirds of the religious coverage in the Daily Star is now of a negative character, one-half that in The Sun, and one-third in the Daily Express and Daily Mail. Hostile reporting is around one-fifth in two of the broadsheets (Daily Telegraph and The Guardian) but negligible in The Independent and The Times, albeit back in 1969 The Times stood at 17%. A major explanation for the growth in hostile content is to be found in the large number of anti-Muslim stories today (explored more fully in the forthcoming Cambridge University Press book by Paul Baker, Costas Gabrielatos and Tony McEnery, Discourse Analysis and Media Attitudes: The Representation of Islam in the British Press). The statistics of hostile coverage for each title follow: 

All figures %

1969

1990

2011
TABLOIDS

 

 

 
Daily Express

11

12

31
Daily Mail

18

30

35
Daily Mirror

12

12

–
Daily Sketch

35

–

–
Daily Star

–

25

65
The Sun

28

47

49
BROADSHEETS

 

 

 
Daily Telegraph

11

11

23
The Guardian

13

1

21
The Independent

–

2

3
The Times

17

6

4
MEAN

18

16

29

Source: Survey of the religious content of print editions of English national newspapers undertaken by Professor Robin Gill (now of the University of Kent) over four-week periods in August 1969, July 1990, and January-February 2011. Such content was defined as ‘items referring explicitly to religious institutions, their functionaries, or their central transcendent beliefs’, thereby excluding horoscopes (which occupied a large amount of space in the tabloids). Findings are reported textually in Gill’s Theology in a Social Context: Sociological Theology, Volume 1 (Farnham: Ashgate, 2012, ISBN 978-1-4094-2594-6, paperback, £19.99), chapter 11, pp. 187-205. The foregoing tables have been compiled by BRIN from Gill’s text, with some data also taken from his summary of the 1969 and 1990 surveys in his The Myth of the Empty Church (London: SPCK, 1993), p. 322.

Catholic schools in England and Wales

As at January 2012, there were 2,257 Catholic schools and colleges in England and Wales, 2,118 in the maintained and 139 in the independent sector. Four-fifths of all schools educated children to primary level only. There were 103 fewer schools (4%) than in 2011, although the number of pupils at them rose slightly (by under 1%). The total of pupil enrolments was 795,955 in the maintained sector (equivalent to 10% of all pupils in English schools but somewhat less in Wales) and 42,801 in the independent sector.

The number of Catholic pupils at these Catholic schools was 71% for maintained schools in England, 60% for maintained schools in Wales, and 37% in independent schools. The proportion also varied by educational phase, being 73% in maintained primary schools, 69% in secondary schools, and just 44% in sixth form colleges. Rather fewer of the teachers at Catholic schools were Catholics (55% in the maintained and 34% in the independent sector), the maintained figure having fallen by three points since 2007. In the maintained sector the number of Catholic teachers dropped from 68% in primary schools to 44% in secondary schools to 35% in colleges.

For England some comparisons are possible with the overall national picture. Thus, Catholic maintained schools attracted 6% more pupils from ethnic minorities than the national average, but 2% fewer of all their pupils than the norm were eligible for free school meals. On the Income Deprivation Affecting Children Index (IDACI), 4% more pupils attending Catholic maintained primary schools than all maintained primary schools lived in the most deprived 10% of areas. At secondary level the differential was 5% in favour of Catholic schools.

Source: Census of Catholic schools and colleges in England and Wales undertaken by the Catholic Education Service for England and Wales (CESEW) in January 2012, with a response rate of 98% (the best ever achieved in these annual surveys). Selected tables and analysis are contained in the CESEW’s Digest of 2012 Census Data for Schools and Colleges, which has just been published and is available at:

http://www.catholiceducation.org.uk/index.php/ces-census

An expert commentary on the Digest by Tony Spencer of the Pastoral Research Centre Trust will shortly be published on his blog at:

http://www.prct.org.uk/

 

Posted in News from religious organisations, Religion in the Press, Survey news | Tagged , , , , , , | 1 Comment

British Cohort Study + Fostering

Posted on December 2, 2012 by Clive D. Field

Our main story in today’s round-up of religious statistical news features initial findings from the current wave of one of the few genuinely longitudinal studies covering religion in this country, which further illustrates some of the methodological challenges involved in framing questions about religious affiliation. We also briefly note a survey of attitudes to inter-religious fostering in the wake of the recent row over fostering in Rotherham.

British Cohort Study: art of asking questions about religion

Among adult Britons now (2012) aged 42 years, 68% recall that they had some form of religious upbringing (32% as Anglicans, 10% as Roman Catholics, 8% as Christians in a specified denomination, 14% as undenominational Christians, 4% as non-Christians) and 32% none. However, today almost half (47%) regard themselves as belonging to no particular religion, with the biggest drop in affiliation (11%) being among those raised as Anglicans. Moreover, claimed attendance at religious services or meetings by these 42-year-olds is a distinctly minority activity, 74% never or rarely going, 16% occasionally but less than once a month, with 11% monthly or more often.

In terms of belief, 43% of these 42-year-olds say they believe in God (13% without doubts, 18% with doubts, and 12% some of the time). A further 14% believe in a higher power but not a personal God. Of the rest, 22% definitely do not believe in God and 20% are uncertain. The proportion who believe in life after death is slightly higher than in a personal God (49%, 19% definitely and 30% probably), with 18% replying definitely not and 34% probably not. In an echo of Mass-Observation’s classic 1947 study of Puzzled People, 23% of those who believe in God do not believe in life after death, and 21% of those who disbelieve in, or are uncertain about the existence of, God do believe in an afterlife.

Source: Analysis of initial responses (n = 2,197) to the May-December 2012 wave of the 1970 British Cohort Study (BCS70), which is following the lives of more than 17,000 people born in Britain in a single week during Spring 1970. By 2012 panel members were, accordingly, aged 42. They supplied information about religion by means of self-completion questionnaire in connection with the face-to-face interviews being conducted by TNS-BMRB. An important health warning is given by the researchers: ‘These [initial] responses may not be representative of the sample as a whole, and we have not investigated the characteristics of this subsample.’

The preliminary analysis appears in Alice Sullivan, David Voas and Matt Brown, The Art of Asking Questions about Religion, published on 28 November 2012 by the Centre for Longitudinal Studies (CLS), Institute of Education, University of London. The CLS, which oversees BCS70, is a resource centre funded by the Economic and Social Research Council. The report also summarizes the replies to religious affiliation questions given by cohort members in 1986, 1996, 2000, and 2004, making comparisons with British Social Attitudes Surveys, and highlighting how ‘apparently small differences in question wording can lead to dramatic differences in responses’. Of course, the fact that consistent question-wording has not been used for each wave of BCS70 does somewhat undermine the value of the longitudinal approach in charting changes in the behaviour of panel members as they age. 

The press release by CLS, with a link for downloading the report, and observations on the findings by BRIN’s David Voas, can be found at:

http://www.cls.ioe.ac.uk/news.aspx?itemid=2431&itemTitle=More+people+may+believe+in+life+after+death+than+God%2c+study+finds&sitesectionid=905&sitesectiontitle=Press+Releases

Fostering

The majority (70%) of Britons think it definitely or usually acceptable for children to be fostered by foster parents who practice a different religion to that of the children being fostered. This is a higher proportion than believe that people with criminal records should be allowed to foster children (15%), or those with extreme political views (36%), the over-65s (44%), smokers (46%), and gays or lesbians (66%).

However, there is somewhat less approval of fostering by persons of a different religion to the foster child than is the case with fostering by unmarried couples (81%) or people of a different racial group to the child (85%). One-fifth (20%) contend that fostering across the religious divide should not be permitted, with Londoners and Conservative voters (each on 23%) and men (22%) being most likely to hold this view. The remaining 11% express no opinion.

Source: Online survey of 1,910 Britons aged 18 and over, undertaken by YouGov on 26-27 November 2012, and prompted by the current row in Rotherham where foster children have been taken away from foster parents who are members of the United Kingdom Independence Party. Full data tables, published on 28 November, are available at:

http://d25d2506sfb94s.cloudfront.net/cumulus_uploads/document/q1p1s7kwva/Fostering_Results_121127.pdf

 

Posted in church attendance, Measuring religion, Religion and Social Capital, Survey news | Tagged , , , , , , , , , , , , , , , , , , , , , , , | 1 Comment

Teaching Christianity and Other News

Posted on November 27, 2012 by Clive D. Field

Today’s round-up of religious news highlights poll data in support of the improved teaching of religious education (RE) in schools and presents a gender breakdown of last week’s vote on women bishops in the Church of England’s General Synod.

Teaching Christianity in RE

There is ‘widespread support in England for the teaching of Christianity as part of Religious Education’ in schools, according to newly-released data. Two-thirds (64%) of English adults agree that children need to learn about Christianity in order to understand English history, and 57% to comprehend the English culture and way-of-life. Even among those describing themselves as not religious the figures are 54% and 41% respectively.

Just under one-half (44%) of the English also say that more attention should be given to the teaching of Christianity in schools, and this is particularly true of the over-55s, albeit much less so (26%) among those identifying as not religious. But 37% of all adults feel that many RE teachers do not know enough about Christianity themselves in order to be able to teach it effectively.

Areas of Christianity which people regard as especially important for children to learn about in RE are the history of Christianity (58%), major Christian events and festivals (56%), and how Christianity distinguishes right from wrong (51%). Fewer (38%) mention that pupils should be taught the Bible, with no more than 30% wanting them to learn the Lord’s Prayer.

It would naturally be wrong to infer from these results that adults solely wish to prioritize the teaching of Christianity in RE at the expense of other world faiths (or none). Indeed, other polls indicate strong support for a pluralistic approach to RE, but (apparently) this was not explored in this particular investigation.

Source: Online survey by YouGov among 1,832 adults aged 18 and over in England between 16 and 18 May 2012. The poll was conducted on behalf of Oxford University’s Department of Education as the initial stage of a national intervention project, led by Dr Nigel Fancourt and funded by various charitable trusts, to support teachers tackling the subject of Christianity in schools. It seeks to address concerns raised by Ofsted inspectors and others about how Christianity is currently being taught.

The full data from the survey have yet to be released into the public domain. This BRIN report is therefore based upon various online media coverage on 26 November 2012, when some of the findings were published, particularly in a press release by Oxford University at:

http://www.ox.ac.uk/media/news_releases_for_journalists/121126.html

Gender analysis of General Synod vote on women bishops

The Church of England published on 26 November 2012 the General Synod electronic voting results for the Bishops and Priests (Consecration and Ordination of Women) Measure, debated (and lost) on 20 November 2012. The list appears at:

http://churchofengland.org/media/1588752/item%20501.pdf

From the list of names BRIN has compiled an analysis of voting by the gender of General Synod members in each of the three Houses (of Bishops, Clergy, Laity), excluding the two episcopal abstentions, as follows:

 

Men

Men

Women

Women

Total

Total
 

For

Against

For

Against

For

Against
Bishops

44

3

0

0

44

3
Clergy

94

44

54

1

148

45
Laity

74

41

58

33

132

74
Total

212

88

112

34

324

122

It can be calculated that, across the Synod as a whole, opposition to the Measure to permit women bishops stood at 29% among male members and 23% for female members (with an average of 27%). However, whereas only one of the women in the House of Clergy, or 2%, was opposed, the proportion was 36% in the House of Laity. Indeed, in the House of Laity the Measure failed to attain the requisite two-thirds majority for passing among both male and female members (64% each voting in favour).

Social welfare

There are a few – but not fully consistent – religious differences in attitudes to social welfare, according to a new study. Christians (75%) are somewhat more likely than those with no religion (66%) to say that ‘the creation of the welfare state is one of Britain’s proudest achievements’. However, more of the latter (76%) than the former (68%) agree that ‘everyone has the right to a minimum standard of living which should be paid for if necessary by the welfare state’. Slightly more Christians (67%) than nones (62%) consider that the benefits system is not working well and needs improvement or radical overhaul.

In the view of 48% of Christians and 40% of nones the level of benefits people receive should be proportionate to the amount of tax which they have paid. Larger numbers of Christians than those of no religion favour universal state pensions (77% versus 72%) and winter fuel allowance (25% against 20%), but the reverse is true of universal child benefit (supported by 39% compared with 43%).

Source: Telephone survey of 1,001 Britons aged 18 and over by ComRes for BBC Radio 4 on 16-18 November 2012. The number of respondents for religious groups other than Christians and none (n = 548 and 297 respectively) is too small to be meaningful. Full data tables published on 27 November and available at:

http://www.comres.co.uk/polls/BBC_Welfare_Poll_November2012.pdf

Profiling the ‘nones’

The number of Britons professing to have no religion reached 36% in a recent poll, but they are not evenly spread across the demographic groups. They are particularly to be found among those aged 18-34, of whom they constitute 47%, and they account for only 26% of the over-65s. Doubtless in reflection of this youthful profile, the nones comprise 42% of persons with the lowest annual household income (up to £14,000). They also have an above-average representation in South-West and Northern England and Wales (41%). By contrast, they are under-represented (28%) among Conservative voters, 69% of the latter being Christians (13% more than for all adults).

Source: Online survey of 2,066 Britons aged 18 and over, conducted by Populus on 24-26 October 2012 on behalf of the Conservative Party. Details contained in table 18 at:

http://www.populus.co.uk/uploads/OmChild_Benefit.pdf

 

Posted in News from religious organisations, Religion and Politics, Religion in public debate, Survey news | Tagged , , , , , , , , , , , , , , , , , , , , , | 5 Comments

After General Synod, Religion and Health

Posted on November 25, 2012 by Clive D. Field

In today’s news round-up, BRIN covers a poll of public attitudes to current issues in the Church of England, following General Synod’s narrowest of rejections of women bishops, and some interesting research into the relationships between religion and health.

Church of England after General Synod

Last Tuesday’s failure of the Measure for Women Bishops to gain the necessary two-thirds majority in all three houses of General Synod (it fell short in the House of Laity) seems to have impacted negatively on the image of the Church of England. In the first test of public opinion since the synodical vote, 76% of adults say that the Church is out of touch with society. The proportion varies relatively little by demographics (even by age), ranging from a low of 71% among professing Anglicans to 81% of Liberal Democrats (whose party policy is to disestablish the Church). Just 8% believe the Church to be in touch (and no more than 12% of Anglicans), with 16% uncertain.

Support for women bishops in the Church of England now runs at 78%, virtually unchanged from the 77% recorded by YouGov in its poll on 8-9 November 2012. The strongest backing again comes from Liberal Democrats (90%), with Labour voters on 84%, and Conservatives on 73%. Women are slightly more in favour than men, and non-manual than manual workers. The regional spread is from 71% in London to 81% in Northern England. Anglican endorsement (77%) runs near the national average. Opposition to women bishops stands at 10% (peaking at 13% in the Midlands and Wales and among Conservatives), with 11% undecided.

Some politicians and commentators have suggested that Parliament should intervene to force the Church of England to accept women bishops; this would involve the removal of the Church’s exemptions under the Equality Act 2010. One-third (34%) of Britons endorse such intervention, Londoners and the over-60s (29%) being the least enthusiastic and Labour voters the most (39%). On the other side, 49% say that it is a matter for the Church to decide and that it would be an attack on religious freedom for Parliament to become involved. Anglicans (57%), the over-60s (57%), and Conservatives (55%) are most inclined to take this position. The remaining 17% have no firm view.

It has also been speculated that the failure of the Measure for Women Bishops will undermine the credibility of the Church of England in opposing impending Government legislation for same-sex marriage in England and Wales. Almost one-half (48%) of Britons criticize the Church for this opposition, rising to two-thirds of the 18-24s and Liberal Democrats. A further 38% support the Church’s stance, peaking at 54% of the over-60s, 53% of Conservatives, and 50% of Anglicans. The don’t knows number 13%.

Source: Online survey by YouGov of 1,812 adult Britons aged 18 and over on 22-23 November 2012, on behalf of The Sunday Times. Detailed tables available on p. 9 of:

http://d25d2506sfb94s.cloudfront.net/cumulus_uploads/document/lmlmhdqllh/YG-Archives-Pol-ST-results%20-%2023-251112.pdf

Religion and health in Scotland

BRIN readers will be relieved to know that recent Scottish research concluded ‘there was no significant association between toothache and religion’. However, a complex set of other relationships between health and religion was demonstrated. So, pursuing the dental line of enquiry, we find that ‘Religious faith appears to have a strong association with how many natural teeth respondents have. Only 69% of Roman Catholics had 20 or more natural teeth, which was significantly lower than the national average of 72%. Muslims were the most likely to have twenty or more natural teeth (95%) followed by Hindus (93%) and Buddhists (89%).’

On alcohol, those professing no religion were the most likely to drink excessively, and Muslims, Hindus, and Buddhists the least likely. Smoking was also more prevalent than average among the nones, and among Roman Catholics as well, and most uncommon with Muslims and Protestant Christians beyond the Kirk. On the other hand, the nones were most likely and Muslims the least likely to meet the recommended level of physical activity. Buddhists and Hindus had the lowest prevalence of obesity and Church of Scotland adherents the most. Muslims had a much higher incidence of diabetes than the norm but the second lowest experience of cardio-vascular disease, the latter particularly affecting Catholics and Buddhists. Buddhists, Muslims, and Hindus were well above the national average in meeting the 5-a-day guideline intake of fruit and vegetables. 

In terms of overall self-assessed health, 76% of Scots evaluated it as very good or good. For the various faith groups, the range was from 70% for Buddhists and Muslims to 92% for Hindus, with the Church of Scotland on 78%, Roman Catholics on 72%, other Christians on 77%, and those of no religion on 75%. Hindus also had the highest levels of positive mental well-being.

The report on the research mostly confines itself to documenting the two-way correlations between religion and health. There are obviously limits to what can be achieved in putting forward possible explanations of these relationships without proceeding to some form of multivariate analysis. Clearly, it seems probable that the patterns will be differentially affected by such factors as the age, socio-economic, and ethnic profiles of each of the faith groups. Neither is there any control for religious practice, which would have been particularly interesting given existing research (disproportionately American) suggesting a positive link between churchgoing and health.  

Source: Aggregate analysis of the last four years (2008-11) of the Scottish Health Survey, in which data were collected on 28,770 Scottish adults aged 16 and over and resident in private households by means of face-to-face interview and self-completion questionnaire. Fieldwork was undertaken by ScotCen Social Research on behalf of the Scottish Government and NHS Health Scotland. The religious profile of the sample was found to be: no religion (41%), Church of Scotland (32%), Roman Catholic (15%), other Christian (9%), non-Christian (3%). However, sub-samples of non-Christians were relatively small (220 Muslims, 63 Buddhists, 59 Hindus, and 418 others). Detailed tables of results appear on pp. 71-88 of Paul Whybrow, Julie Ramsay and Karen MacNee, The Scottish Health Survey: Topic Report – Equality Groups, published by the Scottish Government on 30 October 2012 and available at:

http://www.scotland.gov.uk/Resource/0040/00406749.pdf

 

Posted in Official data, Religion and Ethnicity, Religion and Politics, Religion and Social Capital, Religion in public debate, Religion in the Press, Survey news | Tagged , , , , , , , , , , , , , , , , , , , , , , | Leave a comment

Dimensions of Religious Prejudice

Posted on November 24, 2012 by Clive D. Field

Two reports have been published in the last couple of days which shed light on the scale of religious prejudice in contemporary society:

Religious discrimination in the European Union

Discrimination on the grounds of religion or beliefs is perceived as more pervasive in the UK than in many other European countries. One-half of UK adults say that it is very or fairly widespread here, 5% more than when the question was last asked in 2009. The figure is well above the European Union (EU) average of 39% and only exceeded by five other EU countries (peaking in France on 66%). The proportion falls to 38% (compared with the EU average of 33%) when confined to discrimination outside the workplace, with 14% contending that insufficient is being done to advance religious diversity at work. Three in ten regard the economic recession as a contributory factor in the increase in discrimination in the labour market based on religion or beliefs.

At the same time, only 3% of UK citizens say that they felt personally discriminated against or harassed on the basis of religion or beliefs during the previous twelve months, although more (10%) claim to have witnessed or heard of somebody suffering such treatment in the same period. Friends and acquaintances across the religion or belief divide are reported by 84% in the UK, up by 5% since 2009 and 17% above the EU average. However, some 13% still feel uncomfortable at the prospect of a member of a minority religion being elected as prime minister, albeit a decrease on 21% in 2009 and lower than the EU norm, while 15% consider that wearing a visible religious symbol could put an employment candidate at a potential disadvantage.

A background question on religious affiliation revealed that 32% of UK citizens describe themselves as atheists or agnostics, 2% more than two years ago, and 9% more than in all EU nations combined (the country range being from zero in Cyprus and Romania to 59% in the Czech Republic). Of the remainder of UK adults, 15% are categorized as Catholic, 1% as Orthodox, 23% as Protestant, 19% as other Christian, 6% as non-Christian, 2% of another religion, and 2% undecided.   

Source: Face-to-face interviews with 1,301 adults aged 15 and over in the UK, conducted by TNS UK between 2 and 17 June 2012 as part of wave 77.4 of Eurobarometer, and on behalf of the European Commission. Interviews were also carried out in the other 26 member states of the EU. Topline analysis of the survey can be found in Discrimination in the EU in 2012, Special Eurobarometer Report 393, published on 22 November 2012 and available to download at:

http://ec.europa.eu/public_opinion/archives/eb_special_399_380_en.htm#393

BRIN’s coverage of the European Commission’s 2009 discrimination survey can still be read at:

http://www.brin.ac.uk/news/2010/religious-discrimination-in-the-european-union/

Religiously aggravated offending in Scotland

There was an increase of 26% in the number of charges with a religious aggravation recorded in Scotland in 2011-12 compared with 2010-11. The rise is thought to be partly attributable to greater awareness and reporting of such crimes. The main charges were breach of the peace (42%) and threatening or abusive behaviour (47%). Court proceedings were initiated in 88% of charges, some of which were ongoing at the end of 2011-12. In cases which were concluded and resulted in a conviction, punishments comprised fines (43%), community penalty (22%), and custodial sentences (20%), with 15% classified as other (such as a warning).

Two-fifths of all charges were in the city of Glasgow (albeit down from 51% in 2010-11), with 10% in North Lanarkshire. The overwhelming majority (93%) of the accused were men, and 58% were aged between 16 and 30, with 35% aged 31-50. In 57% of cases the offences were judged to be alcohol-related, 9% drug-related, and 31% football-related. Roman Catholics were the targets of abuse in 58% of charges and Protestants in 40%. Relatively few offences, 2% each, were derogatory of Islam (19 out of 876) or Judaism (14). Police officers were the most common victims (51%), with a community rather than individual abused in 30% of instances.

Source: Analysis of 876 charges with a religious aggravation brought by police in Scotland in the financial year 2011-12 under Section 74 of the Criminal Justice (Scotland) Act 2003. Summarized in Amy Goulding and Ben Cavanagh, Religiously Aggravated Offending in Scotland, 2011-12, published by Scottish Government Social Research on 23 November 2012, and available to download from:

http://www.scotland.gov.uk/Resource/0040/00408745.pdf

 

Posted in Official data, Religion and Politics, Survey news | Tagged , , , , , , , , , , , , , , , , , , , , | Leave a comment

Churchgoers and the Recession and Other News

Posted on November 21, 2012 by Clive D. Field

The following statistics appeared on Monday and Tuesday this week:

Women bishops and the image of the Church of England

Although the measure for women bishops yesterday narrowly failed to secure the necessary two-thirds majority in all three houses of the Church of England’s General Synod, 67% of the general public were in favour of women becoming bishops in the last test of opinion prior to the synodical vote. Women (71%) are somewhat more supportive than men (64%). A further 13% of all adults are against the idea of women bishops (including 31% of 54 Muslims interviewed), while 20% are undecided.

As for the overall image of the Church of England, a slight majority (55%) agrees that it remains an important part of our national identity, and this is especially true of the over-65s (71%); dissentients amount to 29% (42% in Scotland) and don’t knows to 17%. Fewer (42%) think that the Church of England is a significant moral influence on the nation, just 3% more than the 39% who take the opposite line (rising to 62% among those of no faith), with 19% uncertain. Only 13% disagree with the suggestion that the Church of England’s relevance to the country is in long-term decline; 66% agree and 21% express no view.

Source: Online survey by ComRes, on behalf of ITV News, of 2,055 Britons aged 18 and over on 16-18 November 2012. Data tables were published on 19 November and are available at:

http://www.comres.co.uk/polls/ITV_News_Index_19Nov2012_Women_Bishops.pdf

Churchgoers and the recession

The same ComRes/ITV News survey ran various questions on the state of the economy and personal finances, and the results were separately analysed for the sub-sample (16%) claiming to attend church at least once a month. The data suggest that these ‘regular’ churchgoers may have weathered the economic storm better than most people. In particular, churchgoers (32%) are more likely than all adults (18%) to say they have more money to spend on non-essentials than last year. Similarly, 48% of churchgoers contend that their personal financial situation is generally heading in the right direction, compared with 37% of all Britons. Perhaps for this reason, churchgoers are also much more inclined than the norm (40% versus 26%) to argue that the Government is in control of the economy. The explanation for the relatively advantageous position that churchgoers find themselves in probably lies in the fact that they have a somewhat higher socio-economic status than the population as a whole. For instance, in this poll, whereas 16% of the latter fell into the top (AB) social group, for churchgoers the figure was 19%.  

Education of religious leaders

Nationally prominent religious figures are less likely to have been educated at independent schools than professional leaders as a whole, but they are more likely to have gone to Oxford or Cambridge Universities. Of 265 religious leaders who received their secondary education in the UK, 37% had attended independent schools, against 45% for all professional groups (ranging from 13% for the police to 68% in public service). A further 15% of religious leaders went to a direct grant school, 35% to grammar school, 2% to a secondary modern school, and 11% to an unspecified type of state school. At tertiary level, 41% of 311 religious leaders had been educated at Oxbridge, 10% more than the norm for all professional groups (ranging from 1% of pop musicians to 62% in the diplomatic service). The remaining religious leaders mostly went to the top 30 UK research universities (33%) or other UK universities (15%).

Source: Analysis of the educational backgrounds of 8,654 individuals whose names appeared in the birthday lists of The Times, The Sunday Times, The Independent or The Independent on Sunday during 2011. Such names were, presumably, often abstracted from Who’s Who. The research was undertaken by the Sutton Trust, a charity dedicated to the promotion of social mobility, in association with Dr John Jerrim of the Institute of Education in London. For breakdowns by different professions see Tables 4 and 5 in The Educational Backgrounds of the Nation’s Leading People, published by the Trust on 20 November 2012 and available at:

http://www.suttontrust.com/research/the-educational-backgrounds-of-the-nations-leading-people/

 

Posted in church attendance, Survey news | Tagged , , , , , , , , , , , , , , , , | Leave a comment