Religion in the United States is widespread, diverse, and vibrant, with the country far more religious than other wealthy Western nations. In 2021, a large majority of Americans surveyed believed in either God (58%) or another higher power (32%). A 2023 AP survey found 72% engaged in spiritual practices such as prayer, and 63% believed in karma. Most consider themselves spiritual and religious, though there is a growing number since 1998 who describe themselves as spiritual but not religious. Christianity is the most widely professed religion, predominantly composed of Evangelicals, Catholics, and mainline Protestants. Freedom of religion is guaranteed in the First Amendment to the United States Constitution. Many scholars of religion credit this and the country's separation of church and state for its high level of religiousness; lacking a state church, it completely avoided the experiences of religious warfare and conflict that characterized European modernization. Its history of religion has always been marked by religious pluralism and diversity.

In colonial times, Anglicans, Quakers, and other mainline Protestants, as well as Mennonites, arrived from Northwestern Europe. Various dissenting Protestants who had left the Church of England greatly diversified the religious landscape. The Thirteen Colonies were initially marked by low levels of religiosity. The two Great Awakenings — the first in the 1730s and 1740s, the second between the 1790s and 1840s — led to an immense rise in observance and gave birth to many evangelical Protestant denominations. When they began, one in ten Americans were members of congregations; by the time they ended, eight in ten were. The aftermath led to what historian Martin Marty calls the "Evangelical Empire", a period in which evangelicals dominated U.S. cultural institutions. They supported measures to abolish slavery, further women's rights, enact prohibition, and reform education and criminal justice. In the 18th century, deism found support among American upper classes and intellectual thinkers. The Episcopal Church, splitting from the Church of England, came into being in the American Revolution. New Protestant branches like Adventism emerged; Restorationists like the Jehovah's Witnesses, the Latter Day Saint movement, Churches of Christ and Church of Christ, Scientist, as well as Unitarian and Universalist communities all spread in the 19th century. During the immigrant waves of the mid to late 19th and 20th century, an unprecedented number of Catholic and Jewish immigrants arrived in the United States. Pentecostalism emerged in the early 20th century as a result of the Azusa Street Revival. Unitarian Universalism resulted from the merge of Unitarian and Universalist churches in the 20th century.

The U.S. has the largest Christian and Protestant population in the world. According to Gallup, 75% of Americans report praying often or sometimes and religion plays a very (46%) or fairly (26%) important role in their lives. Judaism is the second-largest religion in the U.S., practiced by 2% of the population, followed by Hinduism, Buddhism, and Islam, each with 1% of the population. Mississippi is the most religious state in the country, with 63% of its adult population described as very religious, saying that religion is important to them and attending religious services almost every week, while New Hampshire, with only 20% of its adult population described as very religious, is the least religious state. Congress overwhelmingly identifies as religious and Christian; both the Republican and Democratic parties generally nominate those who are. The Christian left, as seen through figures such as Martin Luther King Jr., Jimmy Carter, and William Jennings Bryan; along with many figures within the Christian right have played a profound role in the country's politics.

The religiosity of the country has grown greatly over time; it was far more irreligious at the American Founding than in the present day. Throughout its history, religious involvement among American citizens has gradually grown since 1776 from 17% of the US population to 62% in 2000. According to religious studies professors at Baylor University, perceptions of religious decline are a popular misconception. They state that surveys showing so suffer from methodological deficiencies, that Americans are becoming more religious, religion is thriving, and that Atheists and Agnostics make up a small and stable percentage of the population. However, Americans have increasingly identified themselves as "nones" — a substantial majority of which believe in a God — for reasons debated among sociologists.

History

Ever since its early colonial days, when some Protestant dissenter English and German settlers moved in search of religious freedom, America has been profoundly influenced by religion. Throughout its history, religious involvement among American citizens has grown since 1776 from 17% of the US population to 62% in 2000. Approximately 35-40 percent of Americans regularly attended religious services from eighteenth-century colonial America up to 1940. That influence continues in American culture, social life, and politics. Several of the original Thirteen Colonies were established by settlers who wished to practice their own religion within a community of like-minded people: the Massachusetts Bay Colony was established by English Puritans (Congregationalists), Pennsylvania by British Quakers, Maryland by English Catholics, and Virginia by English Anglicans. Despite these, and as a result of intervening religious strife and preference in England the Plantation Act 1740 would set official policy for new immigrants coming to British America until the American Revolution. While most settlers and colonists during this time were Protestant, a few early Catholic and Jewish settlers also arrived from Northwestern Europe into the colonies; however, their numbers were very slight compared to the Protestant majority. Even in the "Catholic Proprietary" or colony of Maryland, the vast majority of Maryland colonists were Protestant by 1670.

The text of the First Amendment in the U.S. Constitution states that "Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances." It guarantees the free exercise of religion while also preventing the government from establishing a state religion. However, the states were not bound by the provision, and as late as the 1830s Massachusetts provided tax money to local Congregational churches. Since the 1940s, the Supreme Court has interpreted the Fourteenth Amendment as applying the First Amendment to state and local governments.

President John Adams and a unanimous Senate endorsed the Treaty of Tripoli in 1797 that stated: "the Government of the United States of America is not, in any sense, founded on the Christian religion."

Expert researchers and authors have referred to the United States as a "Protestant nation" or "founded on Protestant principles", specifically emphasizing its Calvinist heritage.

The modern official motto of the United States of America, as established in a 1956 law signed by President Dwight D. Eisenhower, is "In God We Trust". The phrase first appeared on U.S. coins in 1864.

According to a 2002 survey by the Pew Research Center, nearly 6 in 10 Americans said that religion plays an important role in their lives, compared to 33% in Great Britain, 27% in Italy, 21% in Germany, 12% in Japan, and 11% in France. The survey report stated that the results showed America having a greater similarity to developing nations (where higher percentages say that religion plays an important role) than to other wealthy nations, where religion plays a minor role.

In 1963, 90% of U.S. adults claimed to be Christians while only 2% professed no religious identity. In 2016, 73.7% identified as Christians while 18.2% claimed no religious affiliation.

Freedom of religion

According to Noah Feldman, the United States federal government was the first government to be designed with no established religion at all.
However, some states established religions until the 1830s.

Modeling the provisions concerning religion within the Virginia Statute for Religious Freedom, the framers of the Constitution rejected any religious test for office, and the First Amendment specifically denied the federal government any power to enact any law respecting either an establishment of religion or prohibiting its free exercise, thus protecting any religious organization, institution, or denomination from government interference. The decision was mainly influenced by European Rationalist and Protestant ideals, but was also a consequence of the pragmatic concerns of minority religious groups and small states that did not want to be under the power or influence of a national religion that did not represent them.

Measuring religion

Census and independent polling
Since the first American census in 1790, census forms have never asked the religion of participants, with Vincent P. Barabba, former head of the United States Census Bureau, stating in April 1976 that "asking such a question in the decennial census, in which replies are mandatory, would appear to infringe upon the traditional separation of church and state" and "could affect public cooperation in the census". Data on religious affiliation comes from independent pollsters by the Pew Research Center and other agencies or, on membership, from religious associations, such the Yearbook of American and Canadian Churches of the National Council of Churches.

Inaccuracies of independent polling
Independent polling results on religion are generally questionable due to numerous factors:
 polls consistently fail to predict political election outcomes, signifying consistent failure to capture the actual views of the population
 very low response rates for all polls since the 1990s
 biases in wording or topic affect how people respond to polls
 polls categorize people based on limited choices
 polls often generalize broadly
 polls have shallow or superficial choices, which complicate capturing complexity of religious beliefs and practices
 poll interviewer and respondent fatigue is very common

Researchers note that an estimated 20-40% of the population changes their self-reported religious affiliation/identity over time due to numerous factors and that usually it is their answers on surveys that change, not necessarily their religious practices or beliefs.

Researchers advise caution when looking at the "Nones" demographics on surveys because different surveys systematically have discrepancies that amount to 8% and growing of estimates, part of it being that the respondents on surveys are not consistent and also the questions asked are worded differently, generating consistent discrepancies in responses.

According to Gallup there are variations on the responses based on how they ask questions. They routinely ask on complex things like belief in God since the early 2000s in 3 different wordings and they constantly receive 3 different percentages in responses.

Christianity

The most popular religion in the U.S. is Christianity, comprising the majority of the population (73.7% of adults in 2016), with the majority of American Christians belonging to a Protestant denomination or a Protestant offshoot (such as Mormonism or the Jehovah's Witnesses). According to the Association of Statisticians of American Religious Bodies newsletter published March 2017, based on data from 2010, Christians were the largest religious population in all 3,143 counties in the country. Roughly 48.9% of Americans are Protestants, 23.0% are Catholics, 1.8% are Mormons (members of the Church of Jesus Christ of Latter-day Saints). Christianity was introduced during the period of European colonization. The United States has the world's largest Christian population.

According to a 2012 review by the National Council of Churches, the five largest denominations are:

The Catholic Church, 68,202,492 members
The Southern Baptist Convention, 16,136,044 members
The United Methodist Church, 7,679,850 members
The Church of Jesus Christ of Latter-day Saints, 6,157,238 members
The Church of God in Christ, 5,499,875 members

The Southern Baptist Convention, with over 16 million adherents, is the largest of more than 200 distinctly named Protestant denominations. In 2007, members of evangelical churches comprised 26% of the American population, while another 18% belonged to mainline Protestant churches, and 7% belonged to historically black churches.

A 2015 study estimates some 450,000 Christian believers from a Muslim background in the country, most of them belonging to some form of Protestantism. In 2010 there were approximately 180,000 Arab Americans and about 130,000 Iranian Americans who converted from Islam to Christianity. Dudley Woodbury, a Fulbright scholar of Islam, estimates that 20,000 Muslims convert to Christianity annually in the United States.

Protestant denominations

Beginning around 1600, Northwestern European settlers introduced the Anglican and Puritan religion, as well as Baptist, Presbyterian, Lutheran, Quaker, and Moravian denominations. Historians agree that members of mainline Protestant denominations have played leadership roles in many aspects of American life, including politics, business, science, the arts, and education. They founded most of the country's leading institutes of higher education. According to Harriet Zuckerman, 72% of American Nobel Prize laureates between 1901 and 1972, have identified from Protestant background.

Episcopalians and Presbyterians tend to be considerably wealthier and better educated than most other religious groups, and numbers of the most wealthy and affluent American families as the Vanderbilts and Astors, Rockefeller, Du Pont, Roosevelt, Forbes, Fords, Whitneys, Morgans and Harrimans are Mainline Protestant families, though those affiliated with Judaism are the wealthiest religious group in the United States and those affiliated with Catholicism, owing to sheer size, have one of the largest number of adherents of all groups in the top income bracket if each Protestant denomination is divided into separate groups (though the overall percentage of Catholics in high income brackets is far lower than the percentage of any Mainline Protestant group in high income brackets, and the percentage of Catholics in high income brackets is comparable to the percentage of general Americans in high income brackets.)

Some of the first colleges and universities in America, including Harvard, Yale, Princeton, Columbia, Dartmouth, Pennsylvania, Duke, Boston, Williams, Bowdoin, Middlebury, and Amherst, all were founded by mainline Protestant denominations. By the 1920s most had weakened or dropped their formal connection with a denomination. James Hunter argues that:
The private schools and colleges established by the mainline Protestant denominations, as a rule, still want to be known as places that foster values, but few will go so far as to identify those values as Christian.... Overall, the distinctiveness of mainline Protestant identity has largely dissolved since the 1960s.

Great Awakenings and other Protestant descendants
Several Christian groups were founded in America during the Great Awakenings. Interdenominational evangelicalism and Pentecostalism emerged; new Protestant denominations such as Adventism; non-denominational movements such as the Restoration Movement (which over time separated into the Churches of Christ, the Christian churches and churches of Christ, and the Christian Church (Disciples of Christ)); Jehovah's Witnesses (called "Bible Students" in the latter part of the 19th century); and the Church of Jesus Christ of Latter-day Saints (Mormonism).

Catholicism

While the Puritans were securing their Commonwealth, members of the Catholic church in England were also planning a refuge, "for they too were being persecuted on account of their religion." Among those interested in providing a refuge for Catholics was the second Lord of Baltimore, George Calvert, who established Maryland, a "Catholic Proprietary", in 1634, more than sixty years after the founding of the Spanish Florida mission of St. Augustine. The first US Catholic university, Georgetown University, was founded in 1789. Though small in number in the beginning, Catholicism grew over the centuries to become the largest single denomination in the US, primarily through immigration, but also through the acquisition of continental territories under the jurisdiction of French and Spanish Catholic powers. Though the European Catholic and indigenous population of these former territories were small, the material cultures there, the original mission foundations with their canonical Catholic names, are still recognized today (as they were formerly known) in any number of cities in California, New Mexico and Louisiana. (The most recognizable cities of California, for example, are named after Catholic saints.)

While Catholic Americans were present in small numbers early in United States history, both in Maryland and in the former French and Spanish colonies that were eventually absorbed into the United States, the vast majority of Catholics in the United States today derive from unprecedented waves of immigration from primarily Catholic countries and regions (Ireland was still part of the United Kingdom until 1921 and German unification didn't officially occur until 1871) during the mid-to-late 19th and 20th century. Irish, Hispanic, Italian, Portuguese, French Canadian, Polish, German, and Lebanese (Maronite) immigrants largely contributed to the growth in the number of Catholics in the United States. Irish and German Catholics, by far, provided the greatest number of Catholic immigrants before 1900. From 1815 until the close of the Civil War in 1865, 1,683,791 Irish Catholics immigrated to the US. The German states followed, providing "the second largest immigration of Catholics, clergy and lay, some 606,791 in the period 1815-1865, and another 680,000 between 1865 and 1900, while the Irish immigration in the latter period amounted to only 520,000." Of the four major national groups of clergy (early and mid-19th century)—Irish, German, Anglo-American, and French—"the French emigre priests may be said to have been the outstanding men, intellectually." As the number of Catholics increased in the late 19th and 20th century, they built up a vast system of schools (from primary schools to universities) and hospitals. Since then, the Catholic Church has founded hundreds of other colleges and universities, along with thousands of primary and secondary schools. Schools like the University of Notre Dame is ranked best in its state (Indiana), as Georgetown University is ranked best in the District of Columbia. 12 Catholic universities are also ranked among the top 100 universities in the US.

Orthodox Christianity
Eastern Orthodox Christianity was present in North America since the Russian colonization of Alaska; however, Alaska would not become a United States territory until 1867, and most Eastern Orthodox Russian settlers in Alaska returned to Russia after the American acquisition of the Alaskan territory. However the native converts and a few priests remained behind, and Alaska still is represented. Most Eastern Orthodox Christians arrived in the contiguous United States as immigrants beginning in the late 19th century and throughout the 20th century. During the 19th century, two main branches of Eastern Christianity also arrived to America. Eastern Orthodoxy was brought to America by Greek, Ukrainian, Serbian, and other immigrant groups, mainly from Eastern Europe. In the same time, several immigrant groups from the Middle East, mainly Armenians, Copts and Syriacs, brought Oriental Orthodoxy to America.

Demographics of various Christian groups
The strength of various sects varies greatly in different regions of the country, with rural parts of the South having many evangelicals but very few Catholics (except Louisiana and the Gulf Coast, and from among the Hispanic community, both of which consist mainly of Catholics), while urbanized areas of the north Atlantic states and Great Lakes, as well as many industrial and mining towns, are heavily Catholic, though still quite mixed, especially due to the heavily Protestant African-American communities. In 1990, nearly 72% of the population of Utah was Mormon, as well as 26% of neighboring Idaho. Lutheranism is most prominent in the Upper Midwest, with North Dakota having the highest percentage of Lutherans (35% according to a 2001 survey).

The largest religion, Christianity, has proportionately diminished since 1990. While the absolute number of Christians rose from 1990 to 2008, the percentage of Christians dropped from 86% to 76%. A nationwide telephone interview of 1,002 adults conducted by The Barna Group found that 70% of American adults believe that God is "the all-powerful, all-knowing creator of the universe who still rules it today", and that 9% of all American adults and 0.5% young adults hold to what the survey defined as a "biblical worldview".

Episcopalian, Presbyterian, Eastern Orthodox and United Church of Christ members have the highest number of graduate and post-graduate degrees per capita of all Christian denominations in the United States, as well as the most high-income earners. However, owing to the sheer size or demographic head count of Catholics, more individual Catholics have graduate degrees and are in the highest income brackets than have or are individuals of any other religious community.

Other Abrahamic religions

Judaism

After Christianity, Judaism is the next largest religious affiliation in the US, though this identification is not necessarily indicative of religious beliefs or practices. The Jewish population in the United States is approximately 6 million. A significant number of people identify themselves as American Jews on ethnic and cultural grounds, rather than religious ones. For example, 19% of self-identified American Jews do not believe God exists. The 2001 ARIS study projected from its sample that there are about 5.3 million adults in the American Jewish population: 2.83 million adults (1.4% of the U.S. adult population) are estimated to be adherents of Judaism; 1.08 million are estimated to be adherents of no religion; and 1.36 million are estimated to be adherents of a religion other than Judaism. ARIS 2008 estimated about 2.68 million adults (1.2%) in the country identify Judaism as their faith. According to a 2017 study, Judaism is the religion of approximately 2% of the American population. According to a 2020 study by the Pew Research Center, the core American Jewish population is estimated at 7.5 million people, this includes  5.8 million Jewish adults. According to study by Steinhardt Social Research Institute, as of 2020, the core American Jewish population is estimated at 7.6 million people, this includes 4.9 million adults who identify their religion as Jewish, 1.2 million Jewish adults who identify with no religion, and 1.6 million Jewish children.

Jews have been present in what is now the US since the 17th century, and specifically allowed since the British colonial Plantation Act 1740. Although small Western European communities initially developed and grew, large-scale immigration did not take place until the late 19th century, largely as a result of persecutions in parts of Eastern Europe. The Jewish community in the United States is composed predominantly of Ashkenazi Jews whose ancestors emigrated from Central and Eastern Europe. There are, however, small numbers of older (and some recently arrived) communities of Sephardi Jews with roots tracing back to 15th century Iberia (Spain, Portugal, and North Africa). There are also Mizrahi Jews (from the Middle East, Caucasia and Central Asia), as well as much smaller numbers of Ethiopian Jews, Indian Jews, and others from various smaller Jewish ethnic divisions. Approximately 25% of the Jewish American population lives in New York City.

According to the Association of Statisticians of American Religious Bodies newsletter published March 2017, based on data from 2010, Jews were the largest minority religion in 231 counties out of the 3143 counties in the country. According to a 2014 survey conducted by the Pew Forum on Religion and Public life, 1.7% of adults in the U.S. identify Judaism as their religion. Among those surveyed, 44% said they were Reform Jews, 22% said they were Conservative Jews, and 14% said they were Orthodox Jews. According to the 1990 National Jewish Population Survey, 38% of Jews were affiliated with the Reform tradition, 35% were Conservative, 6% were Orthodox, 1% were Reconstructionists, 10% linked themselves to some other tradition, and 10% said they are "just Jewish".

This way, the American Jews' majority continue to identify themselves with Jewish main traditions, such as Conservative, Orthodox and Reform Judaism. But, already in the 1980s, 20–30 percent of members of largest Jewish communities, such as of New York City, Chicago, Miami, and others, rejected a denominational label.

According to the 2001 National Jewish Population Survey, 4.3 million American Jewish adults have some sort of strong connection to the Jewish community, whether religious or cultural. Jewishness is generally considered an ethnic identity as well as a religious one. Among the 4.3 million American Jews described as "strongly connected" to Judaism, over 80% have some sort of active engagement with Judaism, ranging from attendance at daily prayer services on one end of the spectrum to attending Passover Seders or lighting Hanukkah candles on the other. The survey also discovered that Jews in the Northeast and Midwest are generally more observant than Jews in the South or West.

The Jewish American community has higher household incomes than average, and is one of the best educated religious communities in the United States.

Islam

Islam is probably the third largest religion in numbers in the United States, after Christianity and Judaism, followed, according to Gallup, by 0.8% of the population in 2016. Hinduism and Buddhism follow it closely in numbers (in 2014 the large scale Religious Life Survey found Islam with 0.9% and the other two with 0.7% each). According to the Association of Statisticians of American Religious Bodies newsletter published in March 2017, based on data from 2010, Muslims were the largest minority religion in 392 counties out of the 3143 counties in the country. According to the Institute for Social Policy and Understanding (ISPU) in 2018, there are approximately 3.45 million Muslims living in the United States, with 2.05 million adults, and the rest being children. Across faith groups, ISPU found in 2017 that Muslims were most likely to be born outside of the US (50%), with 36% having undergone naturalization. American Muslims are also America's most diverse religious community with 25% identifying as black or African American, 24% identifying as white, 18% identifying as Asian/Chinese/Japanese, 18% identifying as Arab, and 5% identifying as Hispanic. In addition to diversity, Americans Muslims are most likely to report being low income, and among those who identify as middle class, the majority are Muslim women, not men. Although American Muslim education levels are similar to other religious communities, namely Christians, within the Muslim American population, Muslim women surpass Muslim men in education, with 31% of Muslim women having graduated from a four-year university. 90% of Muslim Americans identify as straight.

Islam in America effectively began with the arrival of African slaves. It is estimated that about 10% of African slaves transported to the United States were Muslim. Most, however, became Christians, and the United States did not have a significant Muslim population until the arrival of immigrants from Arab and East Asian Muslim areas. According to some experts, Islam later gained a higher profile through the Nation of Islam, a religious group that appealed to black Americans after the 1940s; its prominent converts included Malcolm X and Muhammad Ali. The first Muslim elected to Congress was Keith Ellison in 2006, followed by André Carson in 2008.

Out of all religious groups surveyed by ISPU, Muslims were found to be the most likely to report experiences of religious discrimination (61%). That can also be broken down when looking at gender (with Muslim women more likely than Muslim men to experience racial discrimination), age (with young people more likely to report experiencing racial discrimination than older people), and race, (with Arab Muslims the most likely to report experiencing religious discrimination). Muslims born in the United States are more likely to experience all three forms of discrimination, gender, religious, and racial.

Research indicates that Muslims in the United States are generally more assimilated and prosperous than their counterparts in Europe. Like other subcultural and religious communities, the Islamic community has generated its own political organizations and charity organizations.

ISPU also conducted a series of impact reports on Muslim Americans in both Michigan and New York City. 22.3% of Muslims live in New York City, the home of more mosques (285 total) than any other American city. Though just shy of 9% of the NYC population, Muslims make up over 12% of the city's pharmacists, lab technicians, and over 9% of all doctors. They make up 11.3% of all engineers, and are engaged at every level of civic life in the city, from senior adviser to the city government to directing outreach at the city council level. Nearly 10,000 NYC teachers are Muslim. Looking at NYC, it is evident that Muslim Americans are engaged and active in important sectors of American life. That level of engagement and dynamic interaction with the communities around them is further highlighted through the Michigan case study as well.

Bahá'í Faith

The Bahá'í Faith was first mentioned in the United States in 1893 at the World Parliament of Religions in Chicago. Soon after, early American converts began embracing the new religion. Thornton Chase was the first American Bahá'í, dating from 1894. One of the first Bahá'í institutions in the U.S. was established in Chicago to facilitate the establishment of the first Bahá'í House of Worship in the West, which was eventually built in Wilmette, Illinois and dedicated in 1953.

Worldwide, the religion has grown faster than the rate of population growth over the 20th century, and has been recognized since the 1980s as the most widespread minority religion in the countries of the world. Similarly, by 2020, the religion was the largest minority religion in about half of the counties. Since about 1970 the state with the single largest Bahá'í population was South Carolina. From 2010 data the largest populations of Bahá'ís at the county-by-county level are in Los Angeles, CA, Palm Beach, FL, Harris County, TX, and Cook County, IL. However, estimates of the total number of Bahá'ís varies widely from around 500,000 to 175,000.

Rastafari

Rastafarians began migrating to the United States in the 1950s, '60s and '70s from the religion's 1930s birthplace, Jamaica.

Marcus Garvey, who is considered a prophet by many Rastafarians, rose to prominence and cultivated many of his ideas in the United States.

Druze faith
Druze began migrating to the United States in the late 1800s from the Levant (Syria and Lebanon). Druze emigration to the Americas increased at the outset of the 20th century due to the famine during World War I that killed an estimated one third to one half of the population, the 1860 Mount Lebanon civil war, and the Lebanese Civil War between 1975 and 1990. The United States is the second largest home of Druze communities outside the Middle East after Venezuela (60,000). According to some estimates there are about 30,000 to 50,000 Druzes in the United States, with the largest concentration in Southern California. American Druze are mostly  of Lebanese and Syrian descent.

Members of the Druze faith face the difficulty of finding a Druze partner and practicing endogamy; marriage outside the Druze faith is strongly discouraged according to the Druze doctrine. They also face the pressure of keeping the religion alive because many Druze immigrants to the United States converted to Protestantism, becoming communicants of the Presbyterian or Methodist churches.

Asian religions

Hinduism

Hinduism is the fourth largest faith in the United States, representing approximately 1% of the population in 2010s. In 2001, there were an estimated 766,000 Hindus in the US, about 0.2% of the total population.

The first time Hinduism entered the United States is not clearly identifiable. However, large groups of Hindus have immigrated from India, Sri Lanka, Nepal, Pakistan, Bangladesh, the Caribbean, southern Africa, eastern Africa, Singapore, Malaysia, Indonesia, Mauritius, Fiji, Europe, Australia, New Zealand, and other regions and countries since the enactment of the Immigration and Nationality Act of 1965. During the 1960s and 1970s Hinduism exercised fascination contributing to the development of New Age thought. During the same decades the International Society for Krishna Consciousness (ISKCON), a Vaishnavite Hindu reform organization, was founded in the US by A. C. Bhaktivedanta Swami Prabhupada. In 2003, the Hindu American Foundation—a national institution protecting rights of the Hindu community of U.S.—was founded.

According to the Association of Statisticians of American Religious Bodies newsletter published March 2017, based on data from 2010, Hindus were the largest minority religion in 92 counties out of the 3143 counties in the country.

American Hindus have one of the highest rates of educational attainment and household income among all religious communities, and tend to have lower divorce rates. Hindus also have higher acceptance towards homosexuality (71%), which is higher than the general public (62%).

Buddhism

Buddhism entered the US during the 19th century with the arrival of the first immigrants from East Asia. The first Buddhist temple was established in San Francisco in 1853 by Chinese Americans. The first prominent US citizen to publicly convert to Buddhism was Colonel Henry Steel Olcott in 1880 who is still honored in Sri Lanka for his Buddhist revival efforts. An event that contributed to the strengthening of Buddhism in the United States was the Parliament of the World's Religions in 1893, which was attended by many Buddhist delegates sent from India, China, Japan, Vietnam, Thailand and Sri Lanka.

During the late 19th century Buddhist missionaries from Japan traveled to the US. During the same time period, US intellectuals started to take interest in Buddhism.

The early 20th century was characterized by a continuation of tendencies that had their roots in the 19th century. The second half, by contrast, saw the emergence of new approaches, and the move of Buddhism into the mainstream and making itself a mass and social religious phenomenon.

According to a 2016 study, Buddhists are approximately 1% of the American population. According to the Association of Statisticians of American Religious Bodies newsletter published March 2017, based on data from 2010, Buddhists were the largest minority religion in 186 counties out of the 3143 counties in the country.

Jainism

Adherents of Jainism first arrived in the United States in the 20th century. The most significant time of Jain immigration was in the early 1970s. The United States has since become a center of the Jain Diaspora. The Federation of Jain Associations in North America is an umbrella organization of local American and Canadian Jain congregations to preserve, practice, and promote Jainism and the Jain way of life.

Sikhism

Sikhism is a religion originating from the Indian subcontinent which was introduced into the United States when, around the turn of the 20th century, Sikhs started emigrating to the United States in significant numbers to work on farms in California. They were the first community to come from India to the US in large numbers. The first Sikh Gurdwara in America was built in Stockton, California, in 1912. In 2007, there were estimated to be between 250,000 and 500,000 Sikhs living in the United States, with the largest populations living on the East and West Coasts, with additional populations in Detroit, Chicago, and Austin.

The United States also has a number of non-Punjabi converts to Sikhism.

Taoism

Taoism was popularized throughout the world by the writings and teachings of Lao Tzu and other Taoists as well as the practice of Qigong, Tai Chi Chuan, and other Chinese martial arts. The first Taoists in the US were immigrants from China during the mid-nineteenth century. They settled mostly in California where the built the first Taoist temples in the country, including the Tin How Temple in San Francisco's Chinatown and the Joss House in Weaverville. Currently, the Temple of Original Simplicity is located outside of Boston, Massachusetts.

In 2004, there were an estimated 56,000 Taoists in the US.

Other religions
Many other religions are represented in the United States, including Shinto, Caodaism, Thelema, Santería, Kemetism, Neopaganism, Zoroastrianism, Vodou, Druze and many forms of New Age spirituality as well as satirical religions such as Pastafarianism.

Native American religions

Native American religions historically exhibited much diversity, and are often characterized by animism or panentheism. The membership of Native American religions in the 21st century comprises about 9,000 people.

Neopaganism

Neopaganism in the United States is represented by widely different movements and organizations. The largest Neopagan religion is Wicca, followed by Neo-Druidism. Other neopagan movements include Germanic Neopaganism, Celtic Reconstructionist Paganism, Hellenic Polytheistic Reconstructionism, and Semitic neopaganism.

Druidry
According to the American Religious Identification Survey (ARIS), there are approximately 30,000 druids in the United States. Modern Druidism arrived in North America first in the form of fraternal Druidic organizations in the nineteenth century, and orders such as the Ancient Order of Druids in America were founded as distinct American groups as early as 1912. In 1963, the Reformed Druids of North America (RDNA) was founded by students at Carleton College, Northfield, Minnesota. They adopted elements of Neopaganism into their practices, for instance celebrating the festivals of the Wheel of the Year.

Wicca
Wicca advanced in North America in the 1960s by Raymond Buckland, an expatriate Briton who visited Gardner's Isle of Man coven to gain initiation. Universal Eclectic Wicca was popularized in 1969 for a diverse membership drawing from both Dianic and British Traditional Wiccan backgrounds.

New Thought Movement

A group of churches which started in the 1830s in the United States is known under the banner of "New Thought". These churches share a spiritual, metaphysical and mystical predisposition and understanding of the Bible and were strongly influenced by the Transcendentalist movement, particularly the work of Ralph Waldo Emerson. Another antecedent of this movement was Swedenborgianism, founded on the writings of Emanuel Swedenborg in 1787. The New Thought concept was named by Emma Curtis Hopkins ("teacher of teachers") after Hopkins broke off from Mary Baker Eddy's Church of Christ, Scientist. The movement had been previously known as the Mental Sciences or the Christian Sciences. The three major branches are Religious Science, Unity Church and Divine Science.

Unitarian Universalism

Unitarian Universalists (UUs) are among the most liberal of all religious denominations in America. The shared creed includes beliefs in inherent dignity, a common search for truth, respect for beliefs of others, compassion, and social action. They are unified by their shared search for spiritual growth and by the understanding that an individual's theology is a result of that search and not obedience to an authoritarian requirement. UUs have historical ties to anti-war, civil rights, and LGBT rights movements, as well as providing inclusive church services for the broad spectrum of liberal Christians, liberal Jews, secular humanists, LGBT, Jewish-Christian parents and partners, Earth-centered/Wicca, and Buddhist meditation adherents. In fact, many UUs also identify as belonging to another religious group, including atheism and agnosticism.

No religion

In 2020, approximately 28% of Americans declared themselves to be not religiously affiliated.

Agnosticism, atheism, and humanism

A 2001 survey directed by Dr. Ariela Keysar for the City University of New York indicated that, amongst the more than 100 categories of response, "no religious identification" had the greatest increase in population in both absolute and percentage terms. This category included atheists, agnostics, humanists, and others with no stated religious preferences. Figures are up from 14.3 million in 1990 to 34.2 million in 2008, representing an increase from 8% of the total population in 1990 to 15% in 2008. A nationwide Pew Research study published in 2008 put the figure of unaffiliated persons at 16.1%, while another Pew study published in 2012 was described as placing the proportion at about 20% overall and roughly 33% for the 18–29-year-old demographic. It is unknown why the number of self-identified "nones" are rising, although it may relate to a general decline of trust in institutions, the September 11 attacks, rise of the religious right, and sexual abuse scandals, particularly those within the Southern Baptist Convention and Catholic Church. The majority of "nones" have religion-like beliefs and believe in some conception of a higher power.

In a 2006 nationwide poll, University of Minnesota researchers found that despite an increasing acceptance of religious diversity, atheists were generally distrusted by other Americans, who trusted them less than Muslims, recent immigrants and other minority groups in "sharing their vision of American society". They also associated atheists with undesirable attributes such as amorality, criminal behavior, rampant materialism and cultural elitism. However, the same study also reported that "The researchers also found acceptance or rejection of atheists is related not only to personal religiosity, but also to one's exposure to diversity, education and political orientation – with more educated, East and West Coast Americans more accepting of atheists than their Midwestern counterparts." Some surveys have indicated that doubts about the existence of the divine were growing quickly among Americans under 30.

On March 24, 2012, American atheists sponsored the Reason Rally in Washington, D.C., followed by the American Atheist Convention in Bethesda, Maryland. Organizers called the estimated crowd of 8,000–10,000 the largest-ever US gathering of atheists in one place.

Secular people in the United States, such as atheist and agnostics, have a distinctive belief system that can be traced for at least hundreds of years. They sometimes create religion-like institutions and communities, create rituals, and debate aspects of their shared beliefs. For these reasons, they are surprisingly religion-like despite often being opposed to religion.

Belief in the existence of a god
Various polls have been conducted to determine Americans' actual beliefs regarding a god:
 A 2021 Pew Research Center Survey found that 91% of American believe in a higher power.
 A 2018 Pew Research Center Survey found that 90% of American believe in a higher power.
 In 2014 the Pew Research Center's Religious Landscape Study showed 63% of Americans believed in God and were "absolutely certain" in their view, while the figure rose to 89% including those who were agnostic.
 A 2012 WIN-Gallup International poll showed that 5% of Americans considered themselves "convinced" atheists, which was a fivefold increase from the last time the survey was taken in 2005, and 5% said they did not know or else did not respond.
 A 2012 Pew Research Center survey found that doubts about the existence of a god had grown among younger Americans, with 68% telling Pew they never doubt God's existence, a 15-point drop in five years. In 2007, 83% of American millennials said they never doubted God's existence.
 A 2011 Gallup poll found 92% of Americans said yes to the basic question "Do you believe in God?", while 7% said no and 1% had no opinion.
 A 2010 Gallup poll found 80% of Americans believe in a god, 12% believe in a universal spirit, 6% don't believe in either, 1% chose "other", and 1% had no opinion. 80% is a decrease from the 1940s, when Gallup first asked this question.
 A late 2009 online Harris poll of 2,303 U.S. adults (18 and older) found that "82% of adult Americans believe in God", the same number as in two earlier polls in 2005 and 2007. Another 9% said they did not believe in God, and 9% said that they were not sure. It further concluded, "Large majorities also believe in miracles (76%), heaven (75%), that Jesus is God or the Son of God (73%), in angels (72%), the survival of the soul after death (71%), and in the resurrection of Jesus (70%). Less than half (45%) of adults believe in Darwin's theory of evolution but this is more than the 40% who believe in creationism..... Many people consider themselves Christians without necessarily believing in some of the key beliefs of Christianity. However, this is not true of born-again Christians. In addition to their religious beliefs, large minorities of adults, including many Christians, have "pagan" or pre-Christian beliefs such as a belief in ghosts, astrology, witches and reincarnation.... Because the sample is based on those who agreed to participate in the Harris Interactive panel, no estimates of theoretical sampling error can be calculated."
 A 2008 survey of 1,000 people concluded that, based on their stated beliefs rather than their religious identification, 69.5% of Americans believe in a personal God, roughly 12.3% of Americans are atheist or agnostic, and another 12.1% are deistic (believing in a higher power/non-personal God, but no personal God).
 Mark Chaves, a Duke University professor of sociology, religion and divinity, found that 92% of Americans believed in God in 2008, but that significantly fewer Americans have great confidence in their religious leaders than a generation ago.
 According to a 2008 ARIS survey, belief in God varies considerably by region. The lowest rate is in the West with 59% reporting a belief in God, and the highest rate is in the South at 86%.

Spiritual but not religious

"Spiritual but not religious" (SBNR) is self-identified stance of spirituality that takes issue with organized religion as the sole or most valuable means of furthering spiritual growth. Spirituality places an emphasis upon the wellbeing of the "mind-body-spirit", so holistic activities such as tai chi, reiki, and yoga are common within the SBNR movement. In contrast to religion, spirituality has often been associated with the interior life of the individual.

One fifth of the US public and a third of adults under the age of 30 are reportedly unaffiliated with any religion, however they identify as being spiritual in some way. Of these religiously unaffiliated Americans, 37% classify themselves as spiritual but not religious.

Major U.S.-origin movements

Christian

 Adventism — began as an inter-denominational movement. Its most vocal leader was William Miller, who in the 1830s in New York became convinced of an imminent Second Coming of Jesus. The most prominent modern group to emerge from this is the Seventh-day Adventists.
 Christian Science — a denomination founded by Mary Baker Eddy in the late 19th century.
 Holiness movement — a movement that emerged chiefly within 19th-century American Methodism with the belief that the Christian life should be free of sin.
 Jehovah's Witnesses — originated with the religious movement known as Bible Students, which was founded in Pennsylvania in the late 1870s by Charles Taze Russell. In their early years, the Bible Students were loosely connected with Adventism, and the Jehovah's Witnesses still share some similarities with it.
 Latter Day Saint movement founded in 1830 by Joseph Smith in upstate New York – a product of the Christian revivalist movement of the Second Great Awakening and based in Christian primitivism. Multiple Latter Day Saint denominations can be found throughout the United States. The Church of Jesus Christ of Latter-day Saints (LDS Church), the largest denomination, is headquartered in Salt Lake City, Utah, and it has members in many countries. The Community of Christ, the second-largest denomination, is headquartered in Independence, Missouri.
 Metropolitan Community Church — founded by Troy Perry in Los Angeles in 1968.
 Pentecostalism and Charismatic movement — a large movement which emphasizes the role of the baptism with the Holy Spirit and the use of spiritual gifts (charismata), finds its historic roots in the Azusa Street Revival in Los Angeles from 1904 to 1906, sparked by Charles Parham.
 Restoration Movement (a.k.a. American Restoration Movement or the Stone–Campbell Movement) — seeking primitive undenominational Christianity. Two groups which independently developed in the first years of the 19th century: "Christians" led by Barton W. Stone at Cane Ridge, Kentucky and "Disciples of Christ" championed by Thomas Campbell in western Pennsylvania and West Virginia. Presently, the movement is incorporated to the Churches of Christ/Disciples of Christ with no governing body.
 Unitarianism — a nontrinitarian denomination developed out of the Congregational Churches. In 1825 the American Unitarian Association was formed in Boston.
 Universalist Church of America's first regional conference was founded in 1793.

Other
 Church of Satan — founded in San Francisco in 1966 by Anton LaVey.
 Eckankar — founded in Las Vegas in 1965 by Paul Twitchell and drawing from the Radha Soami new Indian movement.
 International Society for Krishna Consciousness (ISKCON) or Hare Krishna movement- founded in 1966 in New York City by A. C. Bhaktivedanta Swami Prabhupada. It preaches Gaudiya Vaishnavism, a sect of Hinduism
 Nation of Islam – a sect of Islam, created and followed predominantly by African-Americans.
 Native American Church – also known as Peyotism and Peyote Religion, founded by Quanah Parker beginning in the 1890s and incorporating in 1918. Today it is the most widespread indigenous religion among Native Americans in the United States (except Alaska Natives and Native Hawaiians), with an estimated 250,000 followers.
 New Thought Movement – two of the early proponents of New Thought beliefs during the mid to late 19th century were Phineas Parkhurst Quimby and the Mother of New Thought, Emma Curtis Hopkins. The three major branches are Religious Science, Unity Church and Divine Science.
 Reconstructionist Judaism – founded by Mordecai Kaplan and started in the 1920s.
 Self-Realization Fellowship — a neo-Hindu movement founded in Los Angeles by Paramahansa Yogananda in 1920.
 Theosophy — an influential esoteric religion established during the late 19th century by Helena Blavatsky.
 Unitarian Universalist Association- founded in 1961 from the consolidation of the American Unitarian Association and the Universalist Church of America. Historically Christian denominations, the UUA is no longer Christian and is the largest Unitarian Universalist denomination in the world.

 3HO – a sect of Sikhism, founded in Los Angeles in 1971 by Yogi Bhajan and followed mostly by White Americans.

Statistics

The U.S. Census does not ask about religion. Various groups have conducted surveys to determine approximate percentages of those affiliated with each religious group.

Historical trends
Sources: Based on Pew Center Research, especially editions 2007-2014 and 2019, CID-Gallup Center since 1948, Public Religion Research Institute, Christianity Today 1900-1950:Religious Trends in the United States, The Database of Religious History, and Historical information sources.

Change in religious identification, 1950–2020

Percentage of Americans by religious identification (1950 – 2020)

Public Religion Research Institute data (2020)

The Public Religion Research Institute (PRRI) has made annual estimates about religious adherence in the United States every year since 2013, and they most recently updated their data in 2020. Their data can be broken down to the state level, and data has also been made available of several large metro areas. Data is collected from roughly 50,000 telephone interviews conducted every year.

Their most recent data shows that approximately 70% of Americans are Christians (down from 71% in 2013), with about 46% of the population professing belief in Protestant Christianity, and another 22% adhering to Catholicism. About 23% of the population adheres to no religion, and 7% more of the population professes a Non-Christian religion (such as Judaism, Islam, or Hinduism).

2014 Pew Research Center data

2010 ASARB data

The  Association of Statisticians of American Religious Bodies (ASARB) surveyed congregations for their memberships. Churches were asked for their membership numbers. Adjustments were made for those congregations that did not respond and for religious groups that reported only adult membership. ASARB estimates that most of the churches not responding were black Protestant congregations. Significant difference in results from other databases include the lower representation of adherents of (1) all kinds (62.7%), (2) Christians (59.9%), (3) Protestants (less than 36%); and the greater number of unaffiliated (37.3%).

Ethnicity
The table below shows the religious affiliations among the ethnicities in the United States, according to the Pew Forum 2014 survey. People of Black ethnicity were most likely to be part of a formal religion, with 80% percent being Christians. Protestant denominations make up the majority of the Christians in the ethnicities.

ARIS findings regarding self-identification
The United States government does not collect religious data in its census. The survey below, the American Religious Identification Survey (ARIS) of 2008, was a random digit-dialed telephone survey of 54,461 American residential households in the contiguous United States. The 1990 sample size was 113,723; 2001 sample size was 50,281.

Adult respondents were asked the open-ended question, "What is your religion, if any?" Interviewers did not prompt or offer a suggested list of potential answers. The religion of the spouse or partner was also asked. If the initial answer was "Protestant" or "Christian" further questions were asked to probe which particular denomination. About one third of the sample was asked more detailed demographic questions.

Religious Self-Identification of the U.S. Adult Population: 1990, 2001, 2008Figures are not adjusted for refusals to reply; investigators suspect refusals are possibly more representative of "no religion" than any other group.

Highlights:
 The ARIS 2008 survey was carried out during February–November 2008 and collected answers from 54,461 respondents who were questioned in English or Spanish.
The American population self-identifies as predominantly Christian, but Americans are slowly becoming less Christian.
 86% of American adults identified as Christians in 1990 and 76% in 2008.
 The historic mainline churches and denominations have experienced the steepest declines, while the non-denominational Christian identity has been trending upward, particularly since 2001.
 The challenge to Christianity in the U.S. does not come from other religions but rather from a rejection of all forms of organized religion.
 34% of American adults considered themselves "Born Again or Evangelical Christians" in 2008.
 The U.S. population continues to show signs of becoming less religious, with one out of every seven Americans failing to indicate a religious identity in 2008.
 The "Nones" (no stated religious preference, atheist, or agnostic) continue to grow, though at a much slower pace than in the 1990s, from 8.2% in 1990, to 14.1% in 2001, to 15.0% in 2008.
 Asian Americans are substantially more likely to indicate no religious identity than other racial or ethnic groups.
 One sign of the lack of attachment of Americans to religion is that 27% do not expect a religious funeral at their death.
 Based on their stated beliefs rather than their religious identification in 2008, 70% of Americans believe in a personal God, roughly 12% of Americans are atheist (no God) or agnostic (unknowable or unsure), and another 12% are deistic (a higher power but no personal God).
 America's religious geography has been transformed since 1990. Religious switching along with Hispanic immigration has significantly changed the religious profile of some states and regions. Between 1990 and 2008, the Catholic population proportion of the New England states fell from 50% to 36% and in New York fell from 44% to 37%, while it rose in California from 29% to 37% and in Texas from 23% to 32%.
 Overall the 1990–2008 ARIS time series shows that changes in religious self-identification in the first decade of the 21st century have been moderate in comparison to the 1990s, which was a period of significant shifts in the religious composition of the United States.

Attendance

Gallup survey data found that 73% of Americans were members of a church, synagogue or mosque in 1937, peaking at 76% shortly after World War II, before trending slightly downward to 70% by 2000. The percentage declined steadily during the first two decades of the 21st century, reaching 47% in 2020. Gallup attributed the decline to increasing numbers of Americans expressing no religious preference.

A 2013 Public Religion Research Institute survey reported that 31% of Americans attend religious services at least weekly.

In a 2009 Gallup survey, 41.6% of American residents stated that they attended a church, synagogue, or mosque once a week or almost every week. This percentage is higher than other surveyed Western countries. Church attendance varies considerably by state and region. The figures, updated to 2014, ranged from 51% in Utah to 17% in Vermont.

When it comes to mosque attendance specifically, data collected by a 2017 poll by the Institute for Social Policy and Understanding (ISPU) shows that American Muslim women and men attend the mosque at similar rates (45% for men and 35% for women). Additionally, when compared to the general public looking at the attendance of religious services, young Muslim Americans attend the mosque at closer rates to older Muslim Americans. Muslim Americans who regularly attend mosques are more likely to work with their neighbors to solve community problems (49 vs. 30 percent), be registered to vote (74 vs. 49 percent), and plan to vote (92 vs. 81 percent). Overall, "there is no correlation between Muslim attitudes toward violence and their frequency of mosque attendance".

Religion and politics

In August 2010, 67% of Americans said religion was losing influence, compared with 59% who said this in 2006. Majorities of white evangelical Protestants (79%), white mainline Protestants (67%), black Protestants (56%), Catholics (71%), and the religiously unaffiliated (62%) all agreed that religion was losing influence on American life; 53% of the total public said this was a bad thing, while just 10% see it as a good thing.

Politicians frequently discuss their religion when campaigning, and fundamentalists and black Protestants are highly politically active. However, to keep their status as tax-exempt organizations they must not officially endorse a candidate. Historically Catholics were heavily Democratic before the 1970s, while mainline Protestants comprised the core of the Republican Party. Those patterns have faded away—Catholics, for example, now split about 50–50. However, white evangelicals since 1980 have made up a solidly Republican group that favors conservative candidates. Secular voters are increasingly Democratic.

Only four presidential candidates for major parties have been Catholics, all for the Democratic party:
 Alfred E. Smith in presidential election of 1928 was subjected to anti-Catholic rhetoric, which seriously hurt him in the Baptist areas of the South and Lutheran areas of the Midwest, but he did well in the Catholic urban strongholds of the Northeast.
 John F. Kennedy secured the Democratic presidential nomination in 1960. In the 1960 election, Kennedy faced accusations that as a Catholic president he would do as the Pope would tell him to do, a charge that Kennedy refuted in a famous address to Protestant ministers.
 John Kerry, a Catholic, won the Democratic presidential nomination in 2004. In the 2004 election religion was hardly an issue, and most Catholics voted for his Protestant opponent George W. Bush.
 Joe Biden, a Catholic, won the Democratic presidential nomination in 2020, and then won the 2020 presidential election, becoming the second Catholic president, after John F. Kennedy. Biden was also the first Catholic vice president.

Joe Lieberman was the first major presidential candidate that was Jewish, on the Gore–Lieberman campaign of 2000 (although John Kerry and Barry Goldwater both had Jewish ancestry, they were practicing Christians). Bernie Sanders ran against Hillary Clinton in the Democratic primary of 2016. He was the first major Jewish candidate to compete in the presidential primary process. However, Sanders noted during the campaign that he does not actively practice any religion.

In 2006 Keith Ellison of Minnesota became the first Muslim elected to Congress; when re-enacting his swearing-in for photos, he used the copy of the Qur'an once owned by Thomas Jefferson. André Carson is the second Muslim to serve in Congress.

A Gallup poll released in 2007 indicated that 53% of Americans would refuse to vote for an atheist as president, up from 48% in 1987 and 1999. But then the number started to drop again and reached record low 43% in 2012 and 40% in 2015.

Mitt Romney, the Republican presidential nominee in 2012, is Mormon and a member of the Church of Jesus Christ of Latter-day Saints. He is the former governor of the state of Massachusetts, and his father George Romney was the governor of the state of Michigan.

On January 3, 2013, Tulsi Gabbard became the first Hindu member of Congress, using a copy of the Bhagavad Gita while swearing-in.

By age

Theism, religion, morality, and politics

Pew Research Center

The Pew Research Center has routinely conducted surveys surrounding theism, religion, and morality since 2002, asking:Which of the following statements comes closest to your opinion?And whether they feel like:[Option #1:] It is not necessary to believe in God in order to be moral and have good values.Or: [Option #2:] It is necessary to believe in God in order to be moral and have good values.Online survey trends: Is it necessary to believe in God to be a good person?

Telephone trends: Is it necessary to believe in God to be a good person?

YouGov America

Is it necessary to believe in God to be a good person?

Effect of churches and religious organizations on morality:

See also
 American civil religion
 Christianity in the United States
Confucianism in the United States
Church property disputes in the United States
 Freedom of religion in the United States
 Historical religious demographics of the United States
 List of religious movements that began in the United States
 List of U.S. states and territories by religiosity
 Protestantism in the United States
 Relationship between religion and science
 Religion in United States prisons
 School prayer in the United States
 Separation of church and state in the United States
 Televangelism

Notes

References

Bibliography
The following list of selected printed bibliographies on the topic includes both cited works and further reading.

 Anderson, Owanah (1988). Jamestown Commitment: the Episcopal Church and the American Indian. Cincinnati, Ohio: Forward Movement Publ. .

 Askew, Thomas A.; Spellman, Peter W. (1984). The Churches and the American Experiment: Ideals and Institutions.

 Beale, David (2021). Christian Fundamentalism in America: The Story of the Rest from 1857 to 2020.

 Bonomi, Patricia U. (1988). Under the Cope of Heaven: Religion, Society, and Politics in Colonial America . Oxford University Press.

 Brown, Brian Edward (1999). Religion, Law, and the Land: Native Americans and the Judicial Interpretations of Sacred Land. Westport, Conn: Greenwood Press. .

 Butler, Jon, et al. (2011). Religion in American Life: A Short History.

 Calins, Earle Edwin (1964). Christianity in the United States. Chicago, Il: Moody Press.

 Chapman, Mark L. (2006). Christianity on trial: African-American religious thought before and after Black power.

 Collier-Thomas, Bettye (2010). Jesus, jobs, and justice: African American women and religion.

 Curtis, Edward E. (2005). "African-American Islamization Reconsidered: Black history Narratives and Muslim identity." Journal of the American Academy of Religion. Vol. 73. Issue 3. pp. 659–84.
 Davis, Cyprian (1990). The History of Black Catholics in the United States.
 Davis, Derek H.; Hankins, Barry, eds. (2002). New Religious Movements and Religious Liberty in America. Waco, Tx: J. M. Dawson Institute of Church-State Studies; Baylor University Press.
 Dawkins, Richard (2007). "Secularism, the Founding Fathers and the religion of America", in The God Delusion. Black Swan. ().
 De La Torre, Miguel A. (2009). Encyclopedia on Hispanic American Religious Culture. 2-volume Set. Santa Barbara, Ca: ABC-Clio.
 Dolan, Jay P. (1992). The American Catholic Experience.

 Eddy, Richard (1884). Universalism in America. New York: Universalist Publ. House.

 Fulop, Timothy Earl; Raboteau, Albert J., eds. (1997). African American Religion: Interpretive Essays in History and Culture. London; New York: Routledge. .

  (43 essays by scholars)

 Harper, Matthew (2016). The End of Days: African American Religion and Politics in the Age of Emancipation. University of North Carolina Press.
 Harris, Fredrick C. (1999). Something within: Religion in African-American political activism.

 Higginbotham, Evelyn Brooks (1993). Righteous Discontent: The Woman's Movement in the Black Baptist Church, 1880–1920.
 Hill, Samuel S.; Lippy, Charles H.; Wilson, Charles Reagan, eds. (2005). Encyclopedia of Religion in the South.

 Hudson, Winthrop Still (1987). Religion in America: An Historical Account of the Development of American Religious Life (4th ed.). New York: Macmillan.

 Jenkins, Philip (2000). Mystics and Messiahs: Cults and New Religions in American History, New York: Oxford University Press.
 Johnson, Paul E., ed. (1994). African-American Christianity: Essays in History.
 Keller, Rosemary Skinner; Ruether, Rosemary Radford, eds. (2006). Encyclopedia of Women and Religion in North America. Vol. 1–3.

 Kostlevy, William C. (2010). Holy Jumpers: Evangelicals and Radicals in Progressive Era America.

 Landis, Benson Young (1965). Religion in the United States. New York: Burnes & Noble.

  (overview)
 Lippy, Charles H., ed. Encyclopedia of the American Religious Experience (3 vol. Scribners, 1988).

 Marsden, George M. (1980). Fundamentalism and American Culture: The Shaping of Twentieth Century Evangelicalism, 1870–1925. Oxford University Press.
 Marty, Martin E. (1984). Pilgrims in Their Own Land: 500 Years of Religion in America. New York: Penguin.
 Marty, Martin E. (1986–1996). Modern American Religion. Chicago, Il: University of Chicago Press. Vol. 1–3.
 Marty, Martin E. (1987). Religion and Republic: The American Circumstance. Boston, Ma: Beacon Press. .

 Melton, J. Gordon (1988). The Encyclopedia of American Religions: Religious Creeds: A Compilation of More Than 450 Creeds, Confessions, Statements of Faith, and Summaries of Doctrine of Religious and Spiritual Groups in the United States and Canada. Vol. 1–2. Detroit, Mi: Gale Research.

 Melton, J. Gordon (2000). American Religions: An Illustrated History. Santa Barbara, Ca: ABC-Clio.

  (archived)

 Melton, J. Gordon; Koszegi, Michael A., eds. (1992). Islam in North America: A Sourcebook. New York; London: Garland Publ.

 Morgan, Douglas (2001). Adventism and the American Republic: The Public Involvement of a Major Apocalyptic Movement. University of Tennessee Press. .

  (2nd rev. ed., 2000. 3rd ed., 2003. 4th ed., 2009.)

 Olmstead, Clifton E. (1960). A History of Religion in the United States. Englewood Cliffs, NJ: Prentice-Hall.
 Olmstead, Clifton E. (1961). Religion in America Past and Present (5th ed.). Englewood Cliffs, NJ: Prentice-Hall.

 Putnam, Robert D.; Campbell, David E. (2010). American Grace: How Religion Divides and Unites Us.

 Raboteau, Albert J. (1999). Canaan Land: A Religious History of African Americans. New York: Oxford University Press. .
 Raboteau, Albert J. (2002). A Sorrowful Joy: A Spiritual Journey of an African-American Man in Late Twentieth-Century America. New York: Paulist Press. .
 Raboteau, Albert J. (2016). American Prophets: Seven Religious Radicals and Their Struggle for Social and Political Justice. Princeton, NJ; London: Princeton University Press. .

 Rosenblum, Nancy L. (2000). Obligations of Citizenship and Demands of Faith: Religious Accommodation in Pluralist Democracies. Princeton, NJ: Princeton University Press.
 Rowe, Henry Kalloch (1924). The History of Religion in the United States. New York: Macmillan.

 Salvatore, Nick (2005). Singing in a Strange Land: C. L. Franklin, the Black Church, and the Transformation of America.

 Schultz, Kevin M. Tri-Faith America: How Catholics and Jews Held Postwar America to Its Protestant Promise.
 Sensbach, Jon F. (2005). Rebecca's Revival: Creating Black Christianity in the Atlantic World.
 Smith, R. Drew, ed. (2004). Long March ahead: African American churches and public policy in post-civil rights America.
 Stewart, Omer C. (1987). Peyote Religion: A History. Norman, Ok; London: University of Oklahoma Press. .
 Utter, Jack (2001). American Indians: Answers to Today's Questions. (2nd ed.). Norman, Ok; London: University of Oklahoma Press. .

 Wigger, John H.; Hatch, Nathan O. (2001). Methodism and the Shaping of American Culture.

 Wills, Garry (1990). Under God: Religion and American Politics. .
 Wills, Garry (2007). Head and Heart: American Christianities. New York: Penguin Press. .

External links

 Association of Religion Data Archives - compilation of religion data from a project jointly supported by Penn State University, Chapman University, the Lilly Endowment, and the John Templeton Foundation
 The ARIS (American Religious Identification Survey) time series surveys - website of academic research team that conducted "three large replicate, representative, national surveys of adults" in the continental United States in 1990, 2001 and 2008. Includes reports, data sets, and other information.
 Material History of American Religion Project - based at the Vanderbilt University Divinity School and supported by the Lilly Endowment
 Pew Forum on Religion & Public Life - a project of the Pew Research Center, publishing statistical reports on religion and American life
 Religion: Gallup Historical Trends - opinion polling of Americans by the Gallup Poll from the 1940s to the present

Religious demographics

Religion in the United States


Karin Lix (* 3. März 1965) ist eine ehemalige deutsche Sprinterin und Mittelstreckenläuferin.

Bei den Leichtathletik-Europameisterschaften 1986 in Stuttgart wurde sie Achte über 400 Meter.

1987 schied sie bei den Leichtathletik-Weltmeisterschaften in Rom mit der bundesdeutschen Mannschaft im Vorlauf der 4-mal-400-Meter-Staffel aus.

Bei den Deutschen Meisterschaften wurde sie über 400 Meter 1987 Dritte. Über 800 Meter wurde sie 1989 Dritte (hinter ihrer Zwillingsschwester Ute Lix) und 1990 Zweite.

Karin Lix startete für den TV Gelnhausen.

Persönliche Bestzeiten
 100 m: 11,91 s, 29. Mai 1982, Fürth
 200 m: 24,13 s, 28. Juni 1986, Bürstadt
 400 m: 51,85 s, 6. September 1986, Wetzlar
 800 m: 2:01,66 min, 12. August 1990, Düsseldorf
 1000 m: 2:40,76 min, 17. August 1990, Berlin

100-Meter-Läufer (Deutschland)
200-Meter-Läufer (Deutschland)
400-Meter-Läufer (Deutschland)
800-Meter-Läufer (Deutschland)
Leichtathlet (TV Gelnhausen)
Deutscher
Geboren 1965
Frau

Karin Lix


Mudathir El Tahir (en árabe: المهدي بنعطي. Nacido el 1 de enero de 1988, en Sudán), conocido como Mudathir Careca, es un futbolista sudanés. Juega como delantero y su actual club es el Al-Hilal Omdurmán de  la Primera División de Sudán.

Trayectoria
Mudathir comenzó su carrera en el Al-Nil, al que se unió en 2004, ingresando al año siguiente en el primer equipo. Gracias a sus buenas actuaciones en aquel equipo, fue traspasado al Al-Hilal Omdurmán, donde aun juega hoy.

Selección nacional
Con la selección sudanesa ha jugado treinta y dos partidos, en los que anotó en once ocasiones. En el Campeonato Africano de Naciones de 2011  ayudó a su equipo a conseguir el tercer lugar, luego de convertir contra Gabón y Uganda en la fase de grupos, y de anotar el gol de la victoria contra Argelia en el partido por el tercer puesto. Luego participó con su selección en la Copa Africana de Naciones 2012, donde anotó un doblete frente a Burkina Faso en el último partido del Grupo B. Gracias a esa victoria, Sudán clasificó a cuartos de final, donde fue eliminado por Zambia.

Participaciones con la selección

Palmarés

Distinciones individuales

Referencias

Enlaces externos

 Mudathir El Tahir en footballdatabase

Delanteros de fútbol
Futbolistas de Sudán

Mudathir El Tahir


Jóhannes Ásbjörnsson (f. 28. nóvember 1979) oftast kallaður Jói er íslenskur sjónvarps- og útvarpsmaður og einnig athafnamaður.

Sjónvarps og útvarpsferill
Hann byrjaði feril sinn í útvarpsþáttunum Sjötíu á Mónó á árunum 1999-2000, seinna fór hann að vinna að sjónvarpsþáttunum 70 mínútum alveg til 2002, þegar hann fluttist til Ítalíu. Árið 2003 hóf hann sjónvarpsferil sinn aftur sem einn kynninn í Idol Stjörnuleit ásamt Sigmari Vilhjálmssyni en þeir héldu áfram að vinna saman í Idol 2, Idol 3 og loks Idol 4 sem kom út árið 2009. Árið 2010 stjórnuðu þeir tveir útvarpsþættinum Simmi og Jói á Bylgjunni sem var a dagskrá til 2013.

Athafnamannsferill
Jóhannes ásamt Sigmari Vilhjálmssyni stofnuðu Hamborgarafabrikunna, síðar stofnuðu þeir Keiluhöllina. Í dag er Jóhannes einn aðaleigandi skyndibitakeðjunnar Aktu taktu.

Íslenskir sjónvarpsmenn
Íslenskir útvarpsmenn
Íslenskir athafnamenn
Fólk fætt árið 1979

Jóhannes Ásbjörnsson


Lumină firavă este un film românesc din 2013 regizat de Florina Dumitrache. Rolurile principale au fost interpretate de actorii Amalia Ciolan, Dorin Andone.

Prezentare

Într-un vechi apartament, Victor și Marta așteaptă sfârșitul lumii, în timp ce luminile din jurul lor se sting. Atmosfera de afară devine din ce în ce mai apăsătoare.

Distribuție
Distribuția filmului este alcătuită din:

Note

Legături externe

Vezi și
 2013 în film

Filme românești
Filme în limba română
Filme din 2013
Filme thriller din anii 2000
Filme de scurt metraj

Lumină firavă


Yasir Shah (urdu: یاسر شاہ) er en er en international cricketspiller fra Pakistan og er en del af Pakistans cricketlandshold. Han er en leg-spin bowler, som har fået en bedre start på sin Test karriere end nogen anden spin bowler. Shane Warne, som af mange opfattes som den bedste leg-spin bowler i crickets historie, har konstateret, at Yasir Shah er den bedste leg-spin bowler i verden lige nu.

Klubkarriere
Yasir Shah har spillet for en række hold i Pakistans first-class, List A og twenty20 cricket, inklusiv Khyber-Pakhtunkhwa Province, Pakistan A, Abbottabad Rhinos og Sui Northern Gas Pipelines Limited.

Landsholdskarriere

Twenty20 International karriere
Yasir fik sin T20I debut mod Zimbabwe i Harare. Han kastede 3 overs for 31 runs og tog tre greb. I sin næste kamp kastede han 1 over for 8 runs og tog et greb. Han fik ingen gærder i de to kampe og har ikke spillet en T20I for Pakistan siden d. 18. september 2011.

Internationale rekorder

Milepæle

Test cricket
 Hurtigste Pakistaner til at få 50 gærder i karrieren (9 kampe).
 Bedste kasteresultater af en udenlandsk spiller i Sri Lanka.
 Flest gærder af en leg-spinner efter de første 10 kampe.

Internationale 5-wicket hauls

Test 5-wicket hauls

Test 10-wicket hauls

ODI 5-wicket hauls

Internationale belønninger

Test cricket

Man of the Match

Man of the Series

One Day International Cricket

Man of the Match

Kilder

Eksterne henvisninger

Cricketspillere fra Pakistan

Yasir Shah


Le  (en occitan : camin de Bòrdaroja) est une voie de Toulouse, chef-lieu de la région Occitanie, dans le Midi de la France.

Situation et accès

Description
Le chemin de Borderouge est une voie publique. Il se trouve au cœur du quartier de Borderouge, dans le secteur 3 - Nord. Il commence en impasse, à l'ouest de la ferme de Borderouge (actuels ). Le chemin, après avoir contourné la ferme par le sud, suit un parcours orienté au nord-est, puis oblique au sud-est pour rencontrer le boulevard André-Netwiller. Le chemin se poursuit jusqu'au carrefour de la rue du Général-d'Amade. Elle change alors d'orientation à plusieurs reprises : au sud-ouest d'abord, puis au sud-est, et encore au sud-ouest. Elle se termine enfin en impasse, le chemin de liaison vers la rue André-Etcheverlepo ayant disparu.

Voies rencontrées
Le chemin de Borderouge rencontre les voies suivantes, dans l'ordre des numéros croissants (« g » indique que la rue se situe à gauche, « d » à droite) :

 Rond-point du chemin de Borderouge
 Boulevard André-Netwiller (g)
 Rue Antoine-Pastre - accès piéton (d)
 Rue du Général-Albert-d'Amade (g)

Transports
Le chemin de Borderouge n'est pas directement desservi par les transports en commun. Il se trouve cependant à proximité immédiate du boulevard André-Netwiller, où sont les accès à la station Borderouge, sur la ligne de métro , ainsi que la gare de bus du même nom, la plus importante du nord toulousain et où marquent l'arrêt les lignes de bus .

Il existe également une station de vélos en libre-service VélôToulouse, près du rond-point du chemin de Borderouge, la station  (26 chemin de Borderouge).

Odonymie
Le chemin de Borderouge tient son nom d'une métairie (actuel ), désignée comme la « ferme rouge » (bòrda roja en occitan). Elle tenait probablement son nom des façades en brique laissées nues, sans enduit.

Histoire

Patrimoine et lieux d'intérêt

Fermes

  20-24 : ferme de Borderouge. La « borde rouge » est une métairie dont l'existence est attestée dans la deuxième moitié du  : elle appartient en 1670 à un prêtre, Pierre Trusse, qui déclare posséder une métairie bâtie en brique, un pigeonnier, un jardin, des champs et des vignes. Au milieu du , les propriétés s'étendent sur 17 hectares, avant que le domaine soit progressivement morcelé entre les . Le bâtiment actuel, construit entre 1830 et 1860, est le seul bâtiment subsistant. Il est bâti en brique et en galets, et s'élève sur trois niveaux séparés par des cordons de brique – rez-de-chaussée, un étage et un comble à surcroît. Le niveau de comble est aéré par des ouvertures en forme de losange.

  32 : ferme.La ferme maraîchère est construite dans la deuxième moitié du . Elle est bâtie en brique, perpendiculairement au chemin de Borderouge. La façade principale, orientée au sud-est, se développe sur cinq travées, encadrées par un décor de chaînage, et s'élève sur deux niveaux séparés par un cordon. Le niveau de comble est aéré par de petites ouvertures carrées. La partie agricole s'élève à gauche, dans le prolongement du logis principal.

Groupe scolaire privé Sainte-Germaine
L'école primaire de filles Sainte-Germaine est fondée en 1912. Elle occupe d'abord un bâtiment au cœur du quartier de Croix-Daurade, construit sur les plans de l'architecte Georges Masquet (actuel  route d'Albi). En 2006, elle investit un nouveau bâtiment, construit à l'angle du chemin de Borderouge (actuel ) et du boulevard André-Netwiller.

Le groupe scolaire Sainte-Germaine regroupe une école maternelle et une école élémentaire privée sous contrat, pour un ensemble de 250 élèves en 2006.

Notes et références

Voir aussi

Bibliographie
 .
 Guillaume Lafforgue, La Grande-Lande et Croix-Daurade (partie du gardiage de Toulouse), éd. Privat, Toulouse, 1909.

Article connexe
 Liste des voies de Toulouse

Liens externes
 « Notice  », Au nom de la voie, sur le site Urban-Hist, Archives municipales de Toulouse, 20 septembre 2021 (consulté le ).
 Inventaire préliminaire de la ville de Toulouse, sur le site Urban-Hist, Archives municipales de Toulouse (consulté le ).
 Inventaire général du patrimoine culturel d'Occitanie, sur le site Ressources patrimoines - La médiathèque culturelle de la Région Occitanie (consulté le ).

Borderouge

Chemin de Borderouge


Medborgernes Menneskerettighedskommission (MMK; eng. Citizens Commission on Human Rights, CCHR, ikke at forveksle med FNs verdenserklæringen om menneskerettigheder, den svenske Helsinki-komité for menneskerettigheder eller Akademier-komité for menneskerettigheder) er en international non-profit organisation, der blev stiftet af scientologi kirken og psykiateren Thomas Szasz i 1969 for at undersøge og afdække de påståede krænkelser af menneskerettighederne begået af psykiatere. MMK har i dag 250 lokale afdelinger i 36 lande.

Aktiviteter
MMK arbejder for afskaffelse af alle former for vold og tvang i den psykiatriske sektor og siger, at den ville fortsætte sit arbejde, indtil alles menneskerettigheder og værdighed bliver garanteret i psykiatrien.

MMK driver blandt andet kampagner mod psykiatriske behandlingsmetoder, som man anser for at være brutal, såsom elektrokonvulsiv behandling og hjerneoperationer, og er imod ordination af psykofarmaka som en behandlingsmetode for mentale sygdomme. For nylig har man ført kampagne mod sygdomsklassifikationen af børn med DAMP og ADHD og kritiseret at børn medicineres med f.eks. methylphenidat og atomoxetin. Alle lægemidler, der påvirker psyken er, ifølge MMK, narkotika herunder alle antidepressiva, antipsykotika og beroligende-/hypnotika.

Forbindelser til Scientologykirken
MMK promoverer ikke aktivt scientologi, men deler dens opfattelse af at der ikke findes beviser for at psykiatriske lidelser har biologiske årsager. Scientologer (som MMK stammer fra) ser psykiatrien som en forbrydelse mod menneskeheden, fordi de mener, at metoder som deres egen dianetik er det eneste der hjælper. Scientologykirken er forankret i Dianetik, L. Ron Hubbards egen teori om mental sundhed og årsagerne til psykiske problemer.

MMKs museum og filmen "Psykiatri: Dødens industri"

Organisationen driver et museum, "Psychiatry: An Industry of Death Museum" i Hollywood, og de har også udgivet en film på DVD med samme navn (Psykiatri: Dødens industri). MMK argumenterer bl.a., at mellem 10 og 25 % af psykiatere seksuelt udnytter sine patienter. Ifølge udstilling/filmen spillede psykiatere en stor rolle i holocaust og hævder at al-Qaida manden Ayman al-Zawahiri er psykiater.

Filmen leverer kritik mod psykiatrien, dens baggrund, historie, diagnoser og behandlinger, samt påstanden om, at der har været omfattende psykiatrisk svindel og forfalskede forskningsresultater. Mere end 160 læger, advokater, undervisere, påståede eksperter i menneskerettigheder og psykiatriske overgreb, og folk MMK ser som ofre for psykiatriske eksperimenter bliver interviewet i filmen..

At bemærke er, at organisationen kun henviser til Scientologykirkens værdier i deres materialer. En trossætning i Scientologykirkens trosbekendelse er "at studiet af sindet og helbredelsen af mentalt forårsagede sygdomme ikke kan adskilles fra religionen eller tolereres inden for ikke-religiøse områder".

MMK har også udgivet filmene Making a Killing: The Untold Story of Psychotropic Drugging og The Marketing of Madness: Are We All Insane?.

Kontroverser og kritik
MMK karakteriseres ofte som en frontgruppe for scientologikirken, blandt andet fordi scientoloikirken henviser til organisationen. I 1993 blev MMK godkendt som skattefri organisation i USA, som led i en forligsaftale mellem det amerikanske skattevæsen, scientologikirken og deres søsterorganisation Religious Technology Center (RTC). I aftalen tog RTC ansvaret for MMKs skatteforhold.

To akademikere som deltog i filmen Psykiatri: Dødens industri, Holocaust-forsker Michael Berenbaum og bioetik-forsker Arthur Caplan, har afvist filmens angreb på psykiatrien og psykologien. Berenbaum sagde til avisen The Tampa Tribune at "Psykiatere har været til enorm hjælp for mennesker som har betydet meget for mig gennem mit liv". I samme artikel fortalte Caplan at han aldrig var blevet informeret om hvem der stod bag filmen og dens formål: "De optog mig uden at sige hvem de var og hvad formålet med deres foretagende var," derudover kaldte han dem "sleske og uærlige." En talsperson for MMK svarede ikke på en henvendelse fra avisen hvor de blev fremlagt anklagerne.

I 1988 påstod MMK at Professor Martin Roth fra Newcastle Universitet havde givet patienter LSD i 1960'erne. Påstanden blev trykt i avisen Newcastle Times som senere blev domt for injurier da en engelsk domstol mente at MMK's påstande var "meget æreskrækende" og "aldeles forkerte."

Fodnoter

Kildehenvisninger

Se også
 Scientology
 Narconon

Eksterne henvisninger

Menneskerettigheder
Psykiatri
Scientology


Día de paz (el título en alemán es Friedenstag, Op. 81) es una ópera en un acto con música de Richard Strauss y libreto en alemán de Joseph Gregor.  La ópera se estrenó en Múnich el 24 de julio de 1938.

Historia
Strauss había confiado en trabajar de nuevo con Stefan Zweig en un nuevo proyecto después de su previa colaboración de Die schweigsame Frau, pero las autoridades nazis habían acosado a Strauss por su colaboración con Zweig, quien tenía ascendencia judía. Mientras que la idea para la historia procedía de Zweig, él mismo sugirió entonces a Gregor como un colaborador "seguro" para que escribiera el libreto.  La influencia de Zweig en la obra a pesar de todo persistió en su "forma y sustancia dramática".

La ópera se estrenó en Múnich el 24 de julio de 1938  y dedicada a Viorica Ursuleac y su esposo Clemens Krauss, el personaje principal y el director respectivamente.  Strauss había pretendido que Friedenstag fuera parte de un programa doble, para ser dirigida por Karl Böhm en Dresde, que la incluiría como segunda parte su siguiente colaboración con Gregor, Dafne.

La ópera temáticamente expresa sentimientos antibélicos, que William ha descrito como "un determinado contrapeso a las políticas militaristas de la Alemania nazi". Esto hizo que se guardara la obra después del estallido de la Segunda Guerra Mundial.

Esta ópera rara vez se representa en la actualidad; en las estadísticas de Operabase aparece con sólo 2 representaciones en el período 2005-2010.

Personajes

Referencias
Notas

Fuentes
Amadeus Almanac, acceso el 24 de octubre de 2008

Óperas de Richard Strauss
Óperas en alemán
Óperas de 1938
Óperas estrenadas en Múnich
Óperas en un acto

Día de paz


An Agrostis insularis in uska species han Liliopsida nga ginhulagway ni Sulma Zulma E. Rúgolo de Agrasar ngan Ana María Molina. An Agrostis insularis in nahilalakip ha genus nga Agrostis, ngan familia nga Poaceae. Waray hini subspecies nga nakalista.

Mga kasarigan

Agrostis

Agrostis insularis


Iwan Sergejewitsch Maslennikow (, * 1982) ist ein früherer russischer Bogenbiathlet.

Iwan Maslennikow ist mit vier gewonnenen Goldmedaillen einer der erfolgreichsten Teilnehmer bei Bogenbiathlon-Weltmeisterschaften, ohne dabei je eine Medaille in einem Einzelwettbewerb gewonnen zu haben. Seinen ersten Titel gewann der Russe bei den Weltmeisterschaften 2001 in Kubalonka an der Seite von Maxim Menschikow, Wladimir Fomitschow und Andrei Markow. Es war der erste Titel einer russischen Staffel in dieser Sportart, bis 2005, der letzten Austragung, sollten vier weitere Siege in Folge folgen. Beim Top-15-Massenstartrennen in Pokljuka verpasste er im selben Jahr als Viertplatzierter um einen Rang das Podest. 2002 gewann Maslennikow in Pokljuka mit Michail Woronin, Igor Samoilow und Andrei Markow sein zweites Staffelgold. 2003 in Krün mit Samoilow, Fomitschow und Markow zum dritten Mal. Seinen vierten und letzten Titel gewann Maslennikow 2004 an der Seite von Samoilow, Igor Borissow und Markow in Pokljuka. Zudem wurde er Neunter im Sprint, Sechster der Verfolgung und Siebter im Massenstartrennen.

Weblinks

Biathlet (Russland)
Weltmeister (Bogenbiathlon)
Russe
Sowjetbürger
Geboren 1982
Mann

Iwan Sergejewitsch Maslennikow


Heather Christine Sears () a fost o actriță britanică.

Biografie

Filmografie selectivă
 1955 Touch and Go
 1956 Dry Rot
 1957 The Story of Esther Costello
 1959 Drumul spre înalta societate - Room at the Top)
 1959 Siege of Pinchgut
 1960 Sons and Lovers
 1962 The Phantom of the Opera
 1964 Black Torment
 1964 Saturday Night Out

Premii și nominalizări
 1958 BAFTA pentru filmul The Story of Esther Costello (cea mai bună actriță britanică)
 1958 Globul de Aur - Nominalizare pentru filmul The Story of Esther Costello (cea mai bună actriță în rol secundar)

Referințe

Bibliografie
	cf. Obituary Heather Sears. In: The Times, 27 January 1994, Features
	cf. Robin Midgely: An early coming of age. In: Manchester Guardian Weekly, 30 January 1994, p. 10
	cf. Adam Benedick: Obituary: Heather Sears. In: The Independent, 19 January 1994, p. 14
	cf. Biography from Allmovie
	Internet Movie Database

Legături externe

 Biography from Allmovie  at movies.nytimes.com
 Photoportraits of Heather Sears  in The National Portrait Gallery

Nașteri în 1935
Decese în 1994
Actrițe de film engleze
Premiul BAFTA pentru cea mai bună actriță
Actrițe engleze din secolul al XX-lea
Actrițe de teatru engleze
Oameni din Londra

Heather Sears


خطة الترانسفير (من الإنجليزية Transfer وتعني ترحيل) أو خطط ترحيل الفلسطينيين هي مجموعة من العمليات والإجرائات التي قامت بها الميليشيات الصهيونية، ومن بعدها حكومة إسرائيل (وما زالت)، من أجل ترحيل أكبر عدد ممكن من السكان غير اليهود في أراضٍ تريد أن تضمها إلى الدولة الإسرائيلية (أو مضمومة سابقاً)، وذلك بهدف الحفاظ على يهودية الدولة الإسرائيلية.

جذور فكرة الترحيل

يعتبر موشي هس من أوائل من طرح فكرة إعادة انبعاث الأمة اليهودية.
بدأت فكرة الترحيل تظهر إلى حيز الوجود مع بداية الظهور الفعلي للحركة الصهيونية والتي تم إنشائها على يد ثيودور هرتزل ولا تزال تجهد للحيلولة دون عودة اللاجئيين الفلسطينيين إلى ديارهم رغم صدور قرار حق العودة للاجئين الفلسطينيين في جمعية الأمم المتحدة.
كما قامت الحركة الصهيونية بالترويج إلى أن أرض فلسطين خالية خاوية حيث تم الترويج بشدة لمقولة إسرائيل زانجويل وثيودور هرتزل «أرض بلا شعب لشعب بلا أرض».

كما أرسل هرتزل إلى السلطان عبد الحميد الثاني قائلاً:
إلا أن هذا الأمر تم رفضه من قبل السلطان عبد الحميد.

كما قال حاييم وايزمان:

صرح موشيه ديان لجريدة الهآرتس قائلاً:

كما صرح ديفيد بن غوريون قائلاً:

الترحيل في فترة الانتداب

قامت التيارات الصهيونية خلال فترة الانتداب البريطاني على فلسطين بجملة أمور من شأنها تسهيل عملية الترحيل منها:
 شراء الأراضي من كبار الملاك الإقطاعيين الفلسطينيين.
 إقامة مستوطنات عليها وتشجيع الهجرة إليها.
 تولي الوظائف المركزية في أجهزة الحكم والإدارة وبسط السيطرة على القطاعات الاقتصادية في فلسطين.
 أمر مصادرة أراض 1943
 المجازر بحق السكان العرب، مثل مجزرة دير ياسين والعمليات التي عرفت باسم خطة دالت.
 الاشاعات التي كانت تطلقها الحركات الصهيونية بأن ميليشيات صهيونية سوف تهاجم الأحياء والقرى العربية، لإرهاب السكان ودفعهم على الرحيل

الترحيل في القانون الإسرائيلي

امتدت مساحة الدولة العبرية المقترحة من قبل الأمم المتحدة عام 1947 على 54% من مساحة فلسطين، في حين كان عدد السكان اليهود فيها يبلغ الثلث فقط، كما كان مجمل ما يملكه اليهود في حينها لا يزيد عن 7% من أرض فلسطين. وبعد حرب 1948 في فلسطين وطرد معظم أهلها العرب الفلسطينيين منها، انتشرت مساحة الدولة العبرية إلى 78% من مساحة فلسطين. هذه الأمور كلها شجعت إلى إصدار القوانين التي تسهل عملية تمليك اليهود للأراضي الفلسطينية. من هذه القوانين:
 قانون أملاك الغائبين 1950: تم إصدار هذا القانون من قبل الكنيست وبموجبه كل من لم يتواجد بتاريخ معين ضمن حدود دولة إسرائيل فقد أملاكه. وبناءً عليه فقد ما لا يقل عن 700 ألف فلسطيني أراضيهم وبيوتهم.
 قانون امتلاك أراض 1953
 إلغاء إمكانية امتلاك أرض بعد فلاحتها

الإجراءات الحالية التي تساهم في إستكمال خطة الترانسفير

في الأراضي الفلسطينية المحتلة
 مصادرة أراضي الضفة الغربية وبناء المستوطنات الإسرائيلية عليها
 تشديد القيود على فلسطينيي القدس من أجل دفعهم على الرحيل
 بناء جدار الفصل وتعمد مروره في داخل بعض القرى لتقسيمها (بحيث يصبح العيش في الجانب الغربي منها صعباً) أو فصله لأراضٍ زراعية عن منطقتها السكنية (بحث لا يصبح لأصحابها المزارعين مصدر دخل)
 دعوة بعض أعضاء الكنيست لترحيل العرب قسرياً إلى الجانب الشرقي من نهر الأردن (إلى الأراضي الأردنية)
 هجمات المستوطنين الإسرائيليين على بعض القرى الفلسطينية المعزولة (بحماية الجيش الإسرائيلي أحياناً)
 إرهاب السكان الفلسطينيين بواسطة هجمات صاروخية وعمليات قتل وخطف من قبل الجيش الإسرائيلي.

في داخل إسرائيل
 عدم الاعتراف بكثير من القرى البدوية وبالتالي عدم امدادها بالبنية التحتية كالماء والكهرباء.
 عدم إعطاء ترخيص البناء من أجل التوسعة العمرانية الديمغرافية الطبيعية للعائلات العربية، وهدم أية بناء بدون ترخيص.

مراجع

 ترحيل الفلسطينيين.. رؤية عربية قناة الجزيرة
 Plan Dalet and The NAKBA
 أبناء عيلبون - فيلم وثائقي يروي قصة مجزرة وترحيل عيلبون

لاجئون فلسطينيون
مهاجرون عرب

خطة الترانسفير


أولي كفيست ، من مواليد 25 فبراير 1950، لاعب كرة قدم دنماركي سابق.

لعب مع منتخب الدنمارك لكرة القدم.

مراجع

وصلات خارجية

لاعبو كرة قدم رجالية دنماركيون
أشخاص على قيد الحياة
حراس مرمى كرة قدم رجالية
رياضيون من كوبنهاغن
ضباط شرطة دنماركيون
لاعبو بطولة أمم أوروبا 1984
لاعبو كأس العالم 1986
لاعبو كرة قدم دنماركيون
لاعبو كرة قدم من كوبنهاغن
لاعبو كوبنهاغن بولدكلوب
لاعبو منتخب الدنمارك لكرة القدم
مواليد 1950
مواليد في كوبنهاغن

أولي كفيست


Warkworth Castle et middelalderslot i byen af samme navn i county Northumberland ved floden Coquet mindre end 2 km fra Englands nordøstkyst. Det er usikkert, hvornår slottet blev grundlagt, men det bliver normalt tilskrevet pris Henrik af Skotland i midten af 1100-tallet. Den kan dog også være bygget af Henrik 2. af England, da han tog kontrol over Englands nordlige counties. Warkworth Castle bliver nævnt første gang i et dokument fra 1157–1164, da Henrik 2. gav slottet til Roger fitz Richard. Den eksisterende fæstning i træ blev betragtet som "svag" og blev efterladt uden forsvarere, da skotterner invaderede i 1173.

Rogers søn Robert arvede borgen og forbedrede den. Robert var en af kong Johns favoritter, og han besøgte derfor stedet i 1213. Borgen var i familien, med i perioder var det blev varetaget af værger, når ejerne var for unge. Kong Edvard 1. ovrenattede der i 1292, og John de Clavering, der var efterkommer Roger fitz Richard, gjorde kronen til sin arving. Ved udbruddet af den skotske uafhængighedskrig investerede Edvard 2. i flere borge, heriblandt Warkworth Castle, hvor han betalte en større garnison i 1319. Den blev belejret to gange i 1327 af skotterne, dog uden succes.

John de Clavering døde her i 1332 og hans kone i 1345, hvorefter Henry de Percy, 2. Baron Percy tog kontrol over Warkworth Castle, da han var lovet Claverings ejendom af Edvard 3.. Henry Percy, 1. jarl af Northumberland tilføgede et keep med udsigt over landsbyen i slutningen af 1300-tallet. Den fjerde jarl ombyggede bygninger på baileyen og begyndte opførelsen af en kirke på borgen, men arbejdet blev stoppet efter hans død. Algernon Percy, 10. jarl af Northumberland støttede rundhovederne under den engelske borgerkrig, og borgen blev beskadiget. Den sidste jarl døde i 1670. I midten af 1700-tallet kom Warkworth Castle på Hugh Smithsons hænder. Han giftede sig med en efterkommer af Percy-familien. Han tog navnet "Percy" og grundlaget dynastiet som hertug af Northumberland.

I slutningen af 1800-tallet ombyggede hertugerne slottet, og Anthony Salvin blev bestilt til at restaurere keepet. Alan Percy, 8. hertug af Northumberland overddrog varetagelsen af slottet til Office of Works i 1922. Siden 1984 har English Heritage drevet stedet, der er fredet af 1. grad og Scheduled Ancient Monument.

Eksterne henvisninger

 Bibliography of sources relating to Warkworth Castle
 Page at English Heritage

Slotte i Northumberland

Warkworth Castle


الشبارقة مدينة في في ولاية الجزيرة في جمهورية السودان وتبعد عن مدينة ود مدني حوالي ثلاثون كيلو متراً على طريق مدني بورتسودان، وتبعد عن نهر النيل الأزرق حوالي ثلاث كيلومترات أو أقل، وتقع المدينة جهة الشرق من النهر.

السكان
يبلغ تعداد السكان حوالي 20 - 25 ألف نسمة.

الاقتصاد في الشبارقة

يشتهر أهل الشبارقة بالتجارة ويمارسون الزراعة المطريّة وعلى ضفاف نهر النيل الأزرق وفي بعض المزارع التي تروى آلياً وتزرع فيها الخضر والفاكهة. وتوجد العديد من المحال التجارية والمتاجر الكبرى في الشبارقة.

سوق الشبارقة سوق يومي تعرض فيه الكثير من السلع الغذائية مثل اللحوم والخضروات الطازجة والكثير من السلع الغذائية الأخرى، ويرتاده سكان القرى والمناطق القريبة من المدينة.

الصحة والتعليم والرياضة

 يوجد في الشبارقة مستشفى تحت الإنشاء بالإضافة إلى المركز الصحي العتيق والذي أعيد بناؤه مؤخراً، وبعض العيادات الخاصّة.

 تم افتتاح أول مدرسة بالشبارقة في العام 1906م وكانت للبنين ثم أعقبها افتتاح مدرسة البنات في العام 1936م ويوجد بها الآن أكثر من خمسة عشر مدرسة ابتدائية وثانوية، كما توجد فيها كلية تنمية المجتمع التابعة لجامعة الجزيرة. ويوجد في مدينة الشبارقة  كم هائل من الخريجين حيث يوجد بها عدد كبير من الاطباء والمهندسين والقانونيين وغيرها من التخصصات المهمة.والعديد من حملة الشهادات العلمية والدرجات الأكاديمية الرفيعة. كما تشتهر هذه المدينة بكثرة المعلمين وذلك نتاج طبيعي للدخول المبكر للتعليم.

كما درس بالشبارقة العديد من مشاهير السياسة مثل د.الجزولي دفع الله والشيخ/ صادق عبد الله عبد الماجد وغيرهم.

 ازدهرت الرياضة في الشبارقة منذ زمن بعيد وتوجد العديد من الأندية في الأحياء المختلفة، بالإضافة إلى مركز الشباب ومراكز الأحياء الأخرى.

كما يوجد بها مسرح الشبارقة بالساحة الشعبية.

الادارات الحكومية

 محلية الشبارقة ـ والتي تعادل البلديات في الدول الأخرى ـ تم الغائها وضمها إلى محلية مدني الكبرى، كانت هذه المحلية والتي أصبحت الآن مجرد وحدات إدارية للتعليم والصحة، كانت مركزاً تتبع لها العديد من القرى المجاورة (والتي تفوق العشرين قرية تقريباً).
 توجد محكمة أهلية تنظر في القضايا البسيطة، وتتبع إلى إدارة محاكم ولاية الجزيرة، كما يوجد قسم للشرطة ونقطة احتياط مركزي.

الطابع العمراني
المعمار في مدينة الشبارقة من الطوب الفخاري الأحمر والأسمنت والأعمدة ، وتبرز روعة الزخارف الداخلية في الجبس والنحت على جدران معظم المنازل، وتمتاز المدينة بتخطيط ممتاز.

أبرز المعالم، والمناطق الأثريّة
المسجد العتيق والذي تم تجديده مؤخراً، من أهم وأبرز المعالم في الشبارقة، حيث تم إنشاءه في بداية القرن المنصرم، وكذلك المدرسة الابتدائية العتيقة التي أنشأت في العام 1906م وتم تجديدها عدة مرات، توجد بعض المقابر الأثرية المكتشفة شمال المدينة، والتي أُتبعت مؤخّراً إلى هيئة الآثار القومية، وقد عثر على هياكل عظمية وخزف وأدوات مختلفة يرجع تاريخها إلى حقب قديمة، ويشاع أن مدينة الشبارقة أسست في العام 1500م.

لمزيد من المعلومات يمكنك اتباع الرابط:
www.alshabarga.com

المراجع

أماكن مأهولة في السودان

الشبارقة