Religion in ancient Rome encompasses the practices and beliefs the ancient Romans regarded as their own, as well as the many cults imported to Rome or practiced by peoples under Roman rule.
The Romans thought of themselves as highly religious, and attributed their success as a world power to their collective piety (pietas) in maintaining good relations with the gods. According to legendary history, most of Rome's religious institutions could be traced to its founders, particularly Numa Pompilius, the Sabine second king of Rome, who negotiated directly with the gods. This archaic religion was the foundation of the mos maiorum, "the way of the ancestors" or simply "tradition", viewed as central to Roman identity.
The priesthoods of public religion were held by members of the elite classes. There was no principle analogous to "separation of church and state" in ancient Rome. During the Roman Republic (509 BC–27 BC), the same men who were elected public officials might also serve as augurs and pontiffs. Priests married, raised families, and led politically active lives. Julius Caesar became Pontifex Maximus before he was elected consul. The augurs read the will of the gods and supervised the marking of boundaries as a reflection of universal order, thus sanctioning Roman expansionism as a matter of divine destiny. The Roman triumph was at its core a religious procession in which the victorious general displayed his piety and his willingness to serve the public good by dedicating a portion of his spoils to the gods, especially Jupiter, who embodied just rule. As a result of the Punic Wars (264–146 BC), when Rome struggled to establish itself as a dominant power, many new temples were built by magistrates in fulfillment of a vow to a deity for assuring their military success.
Roman religion was thus practical and contractual, based on the principle of do ut des, "I give that you might give." Religion depended on knowledge and the correct practice of prayer, ritual, and sacrifice, not on faith or dogma, although Latin literature preserves learned speculation on the nature of the divine and its relation to human affairs. Even the most skeptical among Rome's intellectual elite such as Cicero, who was an augur, saw religion as a source of social order.
For ordinary Romans, religion was a part of daily life. Each home had a household shrine at which prayers and libations to the family's domestic deities were offered. Neighborhood shrines and sacred places such as springs and groves dotted the city. Apuleius described the everyday quality of religion in observing how people who passed a cult place might make a vow or a fruit offering, or merely sit for a while. The Roman calendar was structured around religious observances. In the Imperial era, as many as 135 days of the year were devoted to religious festivals and games (ludi). Women, slaves, and children all participated in a range of religious activities. Some public rituals could be conducted only by women, and women formed what is perhaps Rome's most famous priesthood, the state-supported Vestal Virgins, who tended Rome's sacred hearth for centuries, until disbanded under Christian domination.
The Romans are known for the great number of deities they honored, a capacity that earned the mockery of early Christian polemicists. The presence of Greeks on the Italian peninsula from the beginning of the historical period influenced Roman culture, introducing some religious practices that became as fundamental as the cult of Apollo. The Romans looked for common ground between their major gods and those of the Greeks, adapting Greek myths and iconography for Latin literature and Roman art. Etruscan religion was also a major influence, particularly on the practice of augury, since Rome had once been ruled by Etruscan kings.
Imported mystery religions, which offered initiates salvation in the afterlife, were a matter of personal choice for an individual, practiced in addition to carrying on one's family rites and participating in public religion. The mysteries, however, involved exclusive oaths and secrecy, conditions that conservative Romans viewed with suspicion as characteristic of "magic", conspiracy (coniuratio), and subversive activity. Sporadic and sometimes brutal attempts were made to suppress religionists who seemed to threaten traditional morality and unity, as with the senate's efforts to restrict the Bacchanals in 186 BC.
As the Romans extended their dominance throughout the Mediterranean world, their policy in general was to absorb the deities and cults of other peoples rather than try to eradicate them, since they believed that preserving tradition promoted social stability. One way that Rome incorporated diverse peoples was by supporting their religious heritage, building temples to local deities that framed their theology within the hierarchy of Roman religion. Inscriptions throughout the Empire record the side-by-side worship of local and Roman deities, including dedications made by Romans to local gods. By the height of the Empire, numerous international deities were cultivated at Rome and had been carried to even the most remote provinces, among them Cybele, Isis, Epona, and gods of solar monism such as Mithras and Sol Invictus, found as far north as Roman Britain. Because Romans had never been obligated to cultivate one god or one cult only, religious tolerance was not an issue in the sense that it is for competing monotheistic systems. The monotheistic rigor of Judaism posed difficulties for Roman policy that led at times to compromise and the granting of special exemptions, but sometimes to intractable conflict.
In the wake of the Republic's collapse, state religion had adapted to support the new regime of the emperors. Augustus, the first Roman emperor, justified the novelty of one-man rule with a vast program of religious revivalism and reform. Public vows formerly made for the security of the republic now were directed at the wellbeing of the emperor. So-called "emperor worship" expanded on a grand scale the traditional Roman veneration of the ancestral dead and of the Genius, the divine tutelary of every individual. Imperial cult became one of the major ways Rome advertised its presence in the provinces and cultivated shared cultural identity and loyalty throughout the Empire. Rejection of the state religion was tantamount to treason. This was the context for Rome's conflict with Christianity, which Romans variously regarded as a form of atheism and novel superstitio.
From the 2nd century onward, the Church Fathers began to condemn the diverse religions practiced throughout the Empire collectively as "pagan." In the early 4th century, Constantine I became the first emperor to convert to Christianity, launching the era of Christian hegemony. The emperor Julian made a short-lived attempt to revive traditional and Hellenistic religion and to affirm the special status of Judaism, but in 391 under Theodosius I Nicene Christianity became the official state church of the Roman Empire, to the exclusion of all others. Pleas for religious tolerance from traditionalists such as the senator Symmachus (d. 402) were rejected, and Christian monotheism became a feature of Imperial domination. Heretics as well as non-Christians were subject to exclusion from public life or persecution, but Rome's original religious hierarchy and many aspects of its ritual influenced Christian forms, and many pre-Christian beliefs and practices survived in Christian festivals and local traditions.
Monday, December 17, 2012
Religion in ancient Greece
Greek religion (alternatively Hellenismos) encompasses the collection of beliefs and rituals practiced in ancient Greece in the form of both popular public religion and cult practices. These different groups varied enough for it to be possible to speak of Greek religions or "cults" in the plural, though most of them shared similarities. Also, the Greek religion extended out of Greece and out to other islands.
Many Greek people recognized the major gods and goddesses: Zeus, Poseidon, Hades, Apollo, Artemis, Aphrodite, Ares, Dionysus, Hephaestus, Athena, Hermes, Demeter, Heracles, Hestia, Asclepius and Hera though philosophies such as Stoicism and some forms of Platonism used language that seems to posit a transcendent single deity. Different cities often worshipped the same deities, sometimes with epithets that distinguished them and specified their local nature.
The religious practices of the Greeks extended beyond mainland Greece, to the islands and coasts of Ionia in Asia Minor, to Magna Graecia (Sicily and southern Italy), and to scattered Greek colonies in the Western Mediterranean, such as Massalia (Marseille). Greek religion was tempered by Etruscan cult and belief to form much of the later Ancient Roman religion.
Many Greek people recognized the major gods and goddesses: Zeus, Poseidon, Hades, Apollo, Artemis, Aphrodite, Ares, Dionysus, Hephaestus, Athena, Hermes, Demeter, Heracles, Hestia, Asclepius and Hera though philosophies such as Stoicism and some forms of Platonism used language that seems to posit a transcendent single deity. Different cities often worshipped the same deities, sometimes with epithets that distinguished them and specified their local nature.
The religious practices of the Greeks extended beyond mainland Greece, to the islands and coasts of Ionia in Asia Minor, to Magna Graecia (Sicily and southern Italy), and to scattered Greek colonies in the Western Mediterranean, such as Massalia (Marseille). Greek religion was tempered by Etruscan cult and belief to form much of the later Ancient Roman religion.
Indian religions
Indian religions, also known as dharmic religions, are the religions that originated in the Indian subcontinent; namely Hinduism, Jainism, Buddhism and Sikhism. These religions are also classified as Eastern religions. Although Indian religions are connected through the history of India, they constitute a wide range of religious communities and Indian religions are not confined to the Indian subcontinent.
The documented history of Indian religions begins with the historical Vedic religion, the religious practices of the early Indo-Aryans, which were collected and later redacted into the Samhitas (usually known as the Vedas), four canonical collections of hymns or mantras composed in archaic Sanskrit. These texts are the central shruti (revealed) texts of Hinduism. The period of the composition, redaction and commentary of these texts is known as the Vedic period, which lasted from roughly 2000 to 1500 BCE. Certain scholarship holds that the practices, emblems and architecture now commonly associated with the Hindu pantheon and Jainism may go back as far as Late Harappan times to the period 2000–1500 BCE. The late Vedic period (9th to 6th centuries BCE) marks the beginning of the Upanisadic or Vedantic period. This period heralded the beginning of much of what became classical Hinduism, with the composition of the Upanishads, later the Sanskrit epics, still later followed by the Puranas.
Indian philosophy is a confluence of Śramaṇic (self-reliant) and Vedic streams that co-exist and influence each other. Jainism and Buddhism belong to the sramana tradition. Jainism was established by a lineage of 24 enlightened beings culminating with Parsva (9th century BCE) and Mahavira (6th century BCE). Buddhism was historically founded by Siddhartha Gautama, a Kshatriya prince-turned-ascetic, and was spread beyond India through missionaries. It later experienced a decline in India, but survived in Nepal and Sri Lanka, and remains more widespread in Southeast and East Asia.
Hinduism is divided into numerous denominations, primarily Shaivism, Shaktism, Vaishnavism, Smarta and much smaller groups like the conservative Shrauta. Hindu reform movements are more recent. About 90% of Hindus reside in the Republic of India, accounting for 83% of its population. Sikhism was founded in the 15th century on the teachings of Guru Nanak and the nine successive Sikh Gurus in Northern India. The vast majority of its adherents originate in the Punjab region.
The documented history of Indian religions begins with the historical Vedic religion, the religious practices of the early Indo-Aryans, which were collected and later redacted into the Samhitas (usually known as the Vedas), four canonical collections of hymns or mantras composed in archaic Sanskrit. These texts are the central shruti (revealed) texts of Hinduism. The period of the composition, redaction and commentary of these texts is known as the Vedic period, which lasted from roughly 2000 to 1500 BCE. Certain scholarship holds that the practices, emblems and architecture now commonly associated with the Hindu pantheon and Jainism may go back as far as Late Harappan times to the period 2000–1500 BCE. The late Vedic period (9th to 6th centuries BCE) marks the beginning of the Upanisadic or Vedantic period. This period heralded the beginning of much of what became classical Hinduism, with the composition of the Upanishads, later the Sanskrit epics, still later followed by the Puranas.
Indian philosophy is a confluence of Śramaṇic (self-reliant) and Vedic streams that co-exist and influence each other. Jainism and Buddhism belong to the sramana tradition. Jainism was established by a lineage of 24 enlightened beings culminating with Parsva (9th century BCE) and Mahavira (6th century BCE). Buddhism was historically founded by Siddhartha Gautama, a Kshatriya prince-turned-ascetic, and was spread beyond India through missionaries. It later experienced a decline in India, but survived in Nepal and Sri Lanka, and remains more widespread in Southeast and East Asia.
Hinduism is divided into numerous denominations, primarily Shaivism, Shaktism, Vaishnavism, Smarta and much smaller groups like the conservative Shrauta. Hindu reform movements are more recent. About 90% of Hindus reside in the Republic of India, accounting for 83% of its population. Sikhism was founded in the 15th century on the teachings of Guru Nanak and the nine successive Sikh Gurus in Northern India. The vast majority of its adherents originate in the Punjab region.
Religions
The three main Abrahamic religions have certain similarities. All are monotheistic, and conceive God to be a transcendent Creator-figure and the source of moral law, and their sacred narratives feature many of the same figures, histories, and places in each, although they often present them with different roles, perspectives, and meanings. They also have many internal differences based on details of doctrine and practice. Christianity divided into three main branches (Catholic, Orthodox, and Protestant), dozens of significant denominations, and even more smaller ones. Islam has two main branches (Sunni and Shi'a), each having a number of denominations. Judaism also has a small number of branches, of which the most significant are Orthodox, Conservative, and Reform.
Abrahamic religions
Abrahamic religions (also Abrahamism) are the monotheistic faiths emphasizing and tracing their common origin to Abraham or recognizing a spiritual tradition identified with him. They are one of the major divisions in comparative religion, along with Indian religions (Dharmic), East Asian religions (Taoic) and Neopaganism. As of the early twenty-first century, it was estimated that 54% of the world's population (3.8 billion people) considered themselves adherents of the Abrahamic religions, about 30% of other religions, and 16% of no religion. The Abrahamic religions originated in Western Asia.
Marxism and religion
The founder and primary theorist of Marxism, the nineteenth century German sociologist Karl Marx, had an ambivalent attitude to religion, viewing it primarily as "the opium of the people" that had been used by the ruling classes to give the working classes false hope for millennia, while at the same time recognizing it as a form of protest by the working classes against their poor economic conditions. In the end, Marx rejects religion.
In the Marxist-Leninist interpretation of Marxist theory, developed primarily by Russian revolutionary Vladimir Lenin, religion is seen as negative to human development, and socialist states that follow a Marxist-Leninist variant are atheistic and explicitly antireligious. Due to this, a number of avowedly Marxist governments in the twentieth century, such as the Soviet Union and the People's Republic of China, implemented rules introducing state atheism. However, several religious communist groups exist, and Christian communism was important in the early development of communism.
In the Marxist-Leninist interpretation of Marxist theory, developed primarily by Russian revolutionary Vladimir Lenin, religion is seen as negative to human development, and socialist states that follow a Marxist-Leninist variant are atheistic and explicitly antireligious. Due to this, a number of avowedly Marxist governments in the twentieth century, such as the Soviet Union and the People's Republic of China, implemented rules introducing state atheism. However, several religious communist groups exist, and Christian communism was important in the early development of communism.
The Elementary Forms of the Religious Life
The Elementary Forms of the Religious Life (French: Les formes élémentaires de la vie religieuse), published by French sociologist Émile Durkheim in 1912, is a book that analyzes religion as a social phenomenon. Durkheim attributes the development of religion to the emotional security attained through communal living.
According to Durkheim, early humans associated such feelings not only with one another, but with objects in their environment. This, Durkheim believed, led to the ascription of human sentiments and superhuman powers to these objects, in turn leading to totemism. The essence of religion, Durkheim finds, is the concept of the sacred, that being the only phenomenon which unites all religions. "A religion," writes Durkheim, "is a unified system of beliefs and practices relative to sacred things, that is to say, things set apart and forbidden - beliefs and practices which unite into a single moral community called a Church, all those who adhere to them." In modern societies, the individual and individual rights evolve to become the new sacred phenomena, and hence these may be called "religious" for Durkheim.
Durkheim examined religion using such examples as Pueblo Indian rain dances, the religions of aboriginal tribes in Australia, and alcoholic hallucinatio
According to Durkheim, early humans associated such feelings not only with one another, but with objects in their environment. This, Durkheim believed, led to the ascription of human sentiments and superhuman powers to these objects, in turn leading to totemism. The essence of religion, Durkheim finds, is the concept of the sacred, that being the only phenomenon which unites all religions. "A religion," writes Durkheim, "is a unified system of beliefs and practices relative to sacred things, that is to say, things set apart and forbidden - beliefs and practices which unite into a single moral community called a Church, all those who adhere to them." In modern societies, the individual and individual rights evolve to become the new sacred phenomena, and hence these may be called "religious" for Durkheim.
Durkheim examined religion using such examples as Pueblo Indian rain dances, the religions of aboriginal tribes in Australia, and alcoholic hallucinatio
Secularization and civil religion
In relation to the processes of rationalization associated with the development of modernity, it was predicted in the works of many classical sociologists that religion would decline. Despite the claims of many classical theorists and sociologists immediately after World War II, many contemporary theorists have critiqued secularisation thesis, arguing that religion has continued to play a vital role in the lives of individuals worldwide. In the United States, in particular, church attendance has remained relatively stable in the past 40 years. In Africa, the emergence of Christianity has occurred at a high rate. While Africa could claim roughly 10 million Christians in 1900, recent estimates put that number closer to 200 million. The rise of Islam as a major world religion, especially its new-found influence in the West, is another significant development. Furthermore, arguments may be presented regarding the concept of civil religion and new world belief systems. In short, presupposed secularization as a decline in religiosity might seem to be a myth, depending on its definition and the definition of its scope. For instance, some sociologists have argued that steady church attendance and personal religious belief may coexist with a decline in the influence of religious authorities on social or political issues. Additionally, the regular attendance or affiliation do not necessarily translate into a behavior according to their doctrinal teachings. In other words, there might be still a growing in numbers of members but it does not mean that all members are faithfully following the rules of pious behaviors expected. In that sense, religion may be seen as declining because its waning ability to influence behavior.
Sociology of religion
Sociology of religion is the study of the beliefs, practices and organizational forms of religion using the tools and methods of the discipline of sociology. This objective investigation may include the use of both quantitative methods (surveys, polls, demographic and census analysis) and qualitative approaches such as participant observation, interviewing, and analysis of archival, historical and documentary materials.
Modern academic sociology began with the analysis of religion in Émile Durkheim's 1897 study of suicide rates among Catholic and Protestant populations, a foundational work of social research which served to distinguish sociology from other disciplines, such as psychology. The works of Karl Marx and Max Weber emphasized the relationship between religion and the economic or social structure of society. Contemporary debates have centered on issues such as secularization, civil religion, and the cohesiveness of religion in the context of globalization and multiculturalism. The contemporary sociology of religion may also encompass the sociology of irreligion (for instance, in the analysis of secular humanist belief systems).
Sociology of religion is distinguished from the philosophy of religion in that it does not set out to assess the validity of religious beliefs. The process of comparing multiple conflicting dogmas may require what Peter L. Berger has described as inherent "methodological atheism". Whereas the sociology of religion broadly differs from theology in assuming indifference to the supernatural, theorists tend to acknowledge socio-cultural reification of religious practice.
Modern academic sociology began with the analysis of religion in Émile Durkheim's 1897 study of suicide rates among Catholic and Protestant populations, a foundational work of social research which served to distinguish sociology from other disciplines, such as psychology. The works of Karl Marx and Max Weber emphasized the relationship between religion and the economic or social structure of society. Contemporary debates have centered on issues such as secularization, civil religion, and the cohesiveness of religion in the context of globalization and multiculturalism. The contemporary sociology of religion may also encompass the sociology of irreligion (for instance, in the analysis of secular humanist belief systems).
Sociology of religion is distinguished from the philosophy of religion in that it does not set out to assess the validity of religious beliefs. The process of comparing multiple conflicting dogmas may require what Peter L. Berger has described as inherent "methodological atheism". Whereas the sociology of religion broadly differs from theology in assuming indifference to the supernatural, theorists tend to acknowledge socio-cultural reification of religious practice.
Bias Against a Mormon Presidential Candidate Same as in 1967
Four in 10 Americans do not know that Mitt Romney is a Mormon
PRINCETON, NJ -- Eighteen percent of Americans say they would not vote for a well-qualified presidential candidate who happens to be a Mormon, virtually the same as the 17% who held this attitude in 1967.
Gallup originally asked the question in April 1967, after Mitt Romney's father, Michigan Gov. George Romney, announced the formation of an exploratory committee for the 1968 Republican nomination. At that point, George Romney was one of the two top contenders for the GOP nomination, along with the eventual winner, Richard Nixon.
Now, some 45 years later, George Romney's son Mitt will be the Republican nominee -- and the pattern of resistance to his Mormon religion has essentially not changed.
The Least Educated and Democrats Express the Most Reluctance
Reluctance to vote for a Mormon for president today is related to both education and partisanship. The percentage saying "no" to a Mormon candidate rises from 6% among those with postgraduate education to 23% among those with a high school education or less.
It is unclear how the current level of resistance to the idea of voting for a Mormon presidential candidate will affect the election. History shows that these types of attitudes in and of themselves are not an impediment to victory. For example, a May 1960 Gallup poll found that 21% of Americans said they would not vote for a well-qualified candidate who was a Catholic, but Catholic John F. Kennedy went on to win the presidency that fall.
It can be assumed that most Americans knew Kennedy was a Catholic, given the high level of visibility JFK's religion received in the campaign -- although Gallup did not assess that directly in 1960. In the current poll, however, 57% of Americans can correctly identify that Mitt Romney is a Mormon. The rest either misidentify him as a Christian or Catholic, or as having no religion, or simply say they don't know.
That things will actually work out this way, however, is far from clear.
Implications
Both George Romney in 1967 and his son Mitt Romney in 2012 faced the same level of prejudice against their religion, even though so much else has changed in politics and in U.S. society between these two points in American history. The stability of resistance to a Mormon presidential candidate over the past 45 years is an anomaly, given that resistance to a candidate who is black, a woman, or Jewish has declined substantially over the same period of time. Gallup will report on these trends later this week.
The actual impact of Romney's religion on the presidential race remains to be seen. At this point, Gallup Daily tracking data show that Romney and Barack Obama are essentially tied in trial heat balloting, and the example of Kennedy's victory in 1960 in the face of similar prejudice against a Catholic president shows that Romney could win in theory. At the same time, the fact that about four in 10 Americans do not connect Romney with the Mormon faith at this juncture holds out the possibility that his religion could become more of a factor between now and the election as it becomes more widely known.
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Survey MethodsResults for this Gallup poll are based on telephone interviews conducted June 7-10, 2012, with a random sample of 1,004 adults, aged 18 and older, living in all 50 U.S. states and the District of Columbia.
For results based on the total sample of national adults, one can say with 95% confidence that the maximum margin of sampling error is ±4 percentage points.
Interviews are conducted with respondents on landline telephones and cellular phones, with interviews conducted in Spanish for respondents who are primarily Spanish-speaking. Each sample includes a minimum quota of 400 cell phone respondents and 600 landline respondents per 1,000 national adults, with additional minimum quotas among landline respondents by region. Landline telephone numbers are chosen at random among listed telephone numbers. Cell phone numbers are selected using random-digit-dial methods. Landline respondents are chosen at random within each household on the basis of which member had the most recent birthday.
Samples are weighted by gender, age, race, Hispanic ethnicity, education, region, adults in the household, and phone status (cell phone only/landline only/both, cell phone mostly, and having an unlisted landline number). Demographic weighting targets are based on the March 2011 Current Population Survey figures for the aged 18 and older non-institutionalized population living in U.S. telephone households. All reported margins of sampling error include the computed design effects for weighting and sample design.
Hold Creationist View of Human Origins
Highly religious Americans most likely to believe in creationism
PRINCETON, NJ -- Forty-six percent of Americans believe in the creationist view that God created humans in their present form at one time within the last 10,000 years. The prevalence of this creationist view of the origin of humans is essentially unchanged from 30 years ago, when Gallup first asked the question. About a third of Americans believe that humans evolved, but with God's guidance; 15% say humans evolved, but that God had no part in the process.
The Most Religious Americans Are Most Likely to Be Creationists
Gallup's question wording explicitly frames the three alternatives in terms of God's involvement in the process of human development, making it less than surprising to find that the more religious the American, the more likely he or she is to choose the creationist viewpoint.
Majority of Republicans Are Creationists
Highly religious Americans are more likely to be Republican than those who are less religious, which helps explain the relationship between partisanship and beliefs about human origins. The major distinction is between Republicans and everyone else. While 58% of Republicans believe that God created humans in their present form within the last 10,000 years, 39% of independents and 41% of Democrats agree.
Americans with postgraduate education are most likely of all the educational groups to say humans evolved without God's guidance, and least likely to say God created humans in their present form within the last 10,000 years. The creationist viewpoint "wins" among Americans with less than a postgraduate education.
Despite the many changes that have taken place in American society and culture over the past 30 years, including new discoveries in biological and social science, there has been virtually no sustained change in Americans' views of the origin of the human species since 1982. The 46% of Americans who today believe that God created humans in their present form within the last 10,000 years is little changed from the 44% who believed this 30 years ago, when Gallup first asked the question.
More broadly, some 78% of Americans today believe that God had a hand in the development of humans in some way, just slightly less than the percentage who felt this way 30 years ago.
All in all, there is no evidence in this trend of a substantial movement toward a secular viewpoint on human origins.
Most Americans are not scientists, of course, and cannot be expected to understand all of the latest evidence and competing viewpoints on the development of the human species. Still, it would be hard to dispute that most scientists who study humans agree that the species evolved over millions of years, and that relatively few scientists believe that humans began in their current form only 10,000 years ago without the benefit of evolution. Thus, almost half of Americans today hold a belief, at least as measured by this question wording, that is at odds with the preponderance of the scientific literature.
Survey MethodsResults for this USA Today/Gallup poll are based on telephone interviews conducted May 10-13, 2012, with a random sample of 1,012 adults, aged 18 and older, living in all 50 U.S. states and the District of Columbia.
For results based on the total sample of national adults, one can say with 95% confidence that the maximum margin of sampling error is ±4 percentage points.
Interviews are conducted with respondents on landline telephones and cellular phones, with interviews conducted in Spanish for respondents who are primarily Spanish-speaking. Each sample includes a minimum quota of 400 cell phone respondents and 600 landline respondents per 1,000 national adults, with additional minimum quotas among landline respondents by region. Landline telephone numbers are chosen at random among listed telephone numbers. Cell phone numbers are selected using random-digit-dial methods. Landline respondents are chosen at random within each household on the basis of which member had the most recent birthday.
Samples are weighted by gender, age, race, Hispanic ethnicity, education, region, adults in the household, and phone status (cell phone only/landline only/both, cell phone mostly, and having an unlisted landline number). Demographic weighting targets are based on the March 2011 Current Population Survey figures for the aged 18 and older non-institutionalized population living in U.S. telephone households. All reported margins of sampling error include the computed design effects for weighting and sample design.
Arab Women and Men See Eye to Eye on Religion's
Role in Law
Religious Arabs more likely to support women's right to initiate divorce
WASHINGTON, D.C. -- Many observers of the Arab uprisings are growing concerned about women's rights as Islamist parties that generally favor a more assertive role for religion in public life gain influence across North Africa. Gallup surveys in five Arab countries found Arab women are as likely as Arab men in their countries to favor Sharia as a source of legislation.
These findings are based on a newly released Gallup report, "After the Arab Uprisings: Women on Rights, Religion, and Rebuilding," which examines ordinary citizens' views on the issues vital to rebuilding after the revolution. The report focuses on several countries that experienced upheaval in 2011, exploring the perspectives of women and men on the role of religion in legislation, women's rights, life perceptions, and the economy.
Religious Arabs Are Slightly More Likely to Support Women's Rights
Gallup finds few differences between those who rate religion as "important" and those who rate it as "not important" in regard to their attitudes toward women's rights. However, religious Arabs (69%) are more likely to support women's right to initiate divorce than Arabs who say religion is not important (46%).
Across the Arab world, men's support for women's equal legal status and right to hold any job they are qualified for was positively linked to men's life evaluations, employment, and other measures of economic and social development. Gallup also found that there is no link between men's support for Sharia as the only source of legislation and antagonism toward equal rights for women.
The more men support women's participation in the workforce in a given country, the more women are likely to work in professional jobs. If the economy continues to suffer, women's rights may as well. This suggests that economic trouble may be a greater threat to women's rights than public support for religious legislation.
Implications
Men's views of women's rights matter -- and Gallup's analysis shows far more pragmatic factors than religion drive men's support for women's equality. The more men are thriving, employed, and educated, the more they support women's rights. Arguments for minimizing Arab women's roles in public life and society, however, are often cloaked in religious rhetoric. Arab men and women must work together to keep economic problems from turning into religiously justified limits on women's rights.
For complete data sets or custom research from the more than 150 countries Gallup continually surveys, please contact SocialandEconomicAnalysis@gallup.com or call 202.715.3030.
Survey Methods
This report focuses on gender differences in countries affected by the Arab Spring, including analysis of data from Egypt, Bahrain, Syria, Tunisia, Yemen, and Libya. In each country, Gallup conducted multiple surveys with approximately 1,000 individuals each time, using a standard set of core questions that have been translated into the major languages of the respective country. For this study, supplemental, region-specific questions were asked in addition to core questions. Interviews were conducted face-to-face with adults aged 15 and older, with interviews lasting approximately one hour.
Orange County Catholics welcome new bishop, Kevin W. Vann
Orange County Catholics welcome new bishop, Kevin W. Vann
Nearly 4,000 people gathered at UC Irvine on Monday to welcome the newest leader of Orange County's nearly 1.3 million Catholics.
Hate mail won't stop church from hosting Muslim convention |
Despite receiving a slew of hate mail, All Saints Church in Pasadena is moving forward with a conference hosted by the Muslim Public Affairs...
Quotes
I'll be honest about it. It is not atheists who get stuck in my craw, but agnostics. Doubt is useful for a while. We must all pass through the garden of Gethsemane. If Christ played with doubt, so must we. If Christ spent an anguished night in prayer, if He burst out from the Cross, "My God, my God, why have you forsaken me?" then surely we are also permitted to doubt. But we must move on. To choose doubt as a philosophy of life is akin to choosing immobility as a means of transportation.
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