Turkey has historically been a religiously diverse country, with about 20% of non-Muslims, making up the population, on the eve of World War I. The non-Muslim population significantly decreased following the late Ottoman genocides. There was a population exchange between Greece and Turkey, and the emigration of Christians and Jews, so that today, Islam is the largest religion in Turkey. According to the state, 99.8% of the population is initially registered as Muslim. As much as 90% of the population follows Sunni Islam. Most Turkish Sunni Muslims belong to the Hanafi school of jurisprudence. The remaining 0.2% are Christians and adherents of other officially recognised religions like Judaism. The official number of Muslims include people who are irreligious; converted people and anyone who is of a different religion from their Muslim parents, but has not applied for a change of their individual records. These records can be changed or even blanked out on the request of the citizen (by filing an e-government application since May 2020) using a valid electronic signature to sign the electronic application.Turkey is officially a secular country with no official religion since the constitutional amendment in 1928. This which was later strengthened and entrenched with wider appliance of laicism by founder Atatürk during the mid 1930's, as part of Atatürk's Reforms. When Turkey eventually applied to join the European Union some member states questioned whether a Muslim country would fit in. Turkish politicians have accused the country's EU opponents of favoring a "Christian club".

While the state is officially secular, all primary and secondary schools have been required to teach religious studies since 1982, and the curriculum focuses mainly on Sunni Islam. The extent to which other religions are covered depends on the school. These policies have been met with controversy and criticism by both the foreign media and Turkish public. The high school curriculum, however, teaches religious studies through a philosophy (Felsefe) course, and incorporates more information about other religions. The country also has public Islamic schools called İmam Hatip schools, which came to prominence in the 1950s. The schools vary in their curriculum and whether they teach Arabic.

Beginning in the 1980s, the role of religion in the state has been a divisive issue, as influential religious factions challenged the complete secularization called for by Kemalism and the observance of Islamic practices experienced a substantial revival. In the early 2000s, Islamic groups challenged the concept of a secular state with increasing vigor after Recep Tayyip Erdoğan's Islamist-rooted Justice and Development Party (AKP) came into power in 2002.

Religious statistics

Although the Turkish government states that about 99.8% of the population is Muslim, academic research and polls give different results of the percentage of Muslims which are sometimes lower, most of which are above the 90% range, but some are also lower. Traditionally non-Muslim ethnic groups comprise about 0.2% of the country's population.

In a poll conducted by Sabancı University in 2006, 98.3% of Turks revealed they were Muslim. Most Muslims in Turkey are Sunni Muslims forming about 90%, and Shia-Aleviler (Alevis, Ja'faris and Alawites) denominations in total form up to 10% of the Muslim population. Precise numbers are unavailable since Turkey doesn't conduct censuses about religious denominations. Among Shia Muslim presence in Turkey there is a small but considerable minority of Muslims with Ismaili heritage and affiliation. Christians (Oriental Orthodoxy, Greek Orthodox and Armenian Apostolic) and Jews (Sephardi), who comprise the non-Muslim religious population, make up more than 0.2% of the total.

{|class="wikitable"
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|+ Situation of religions in Turkey
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! Religions
!Estimated population
!Expropriation measures
!Official recognition through the Constitution or international treaties
!Government Financing of places of worship and religious staff
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! scope="row" style="text-align:left;"|Sunni Islam – Hanafi
|rowspan="2"|more than 85% of the population
|rowspan="2"
|rowspan="2"
|rowspan="2"
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! scope="row" style="text-align:left;"|Sunni Islam – Shafi'i
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! scope="row" style="text-align:left;"|Alevite Islam
|4% to 10%
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! scope="row" style="text-align:left;"|Shia Islam – Ja'fari
|<1 Million<ref>{{Citation |title=Caferilik nedir?  Türkiye'de Şiiler: "Kadın İslam dünyasında hep bir adım geride |url=https://www.youtube.com/watch?v=eKtxBdFfcTA |language=en |access-date=2022-10-13 |archive-date=13 October 2022 |archive-url=https://web.archive.org/web/20221013205846/https://www.youtube.com/watch?v=eKtxBdFfcTA |url-status=live }}</ref>
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! scope="row" style="text-align:left;"|Shia Islam – Alawism
|<1 Million
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! scope="row" style="text-align:left;"|Christianity – Armenian Patriarchate of Constantinople
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! scope="row" style="text-align:left;"|Judaism
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! scope="row" style="text-align:left;"|Christianity – Latin Catholicism
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! scope="row" style="text-align:left;"|Christianity – Syriac Orthodox Church
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! scope="row" style="text-align:left;"|Christianity – Greek Orthodox Church of Antioch
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! scope="row" style="text-align:left;"|Christianity – Chaldean Catholicism
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! scope="row" style="text-align:left;"|Christianity – Protestantism in Turkey
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! scope="row" style="text-align:left;"|Christianity – Ecumenical Patriarchate of Constantinople
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! scope="row" style="text-align:left;"|Christianity – Armenian Catholic Archeparchy of Istanbul
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! scope="row" style="text-align:left;"|Christianity – Syriac Catholic Church
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! scope="row" style="text-align:left;"|Christianity – Union of the Armenian Evangelical Churches in the Near East
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! scope="row" style="text-align:left;"|Tengrism
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! scope="row" style="text-align:left;"|Yazidism
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! scope="row" style="text-align:left;"|Christianity – Autocephalous Turkish Orthodox Patriarchate
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! scope="row" style="text-align:left;"|Christianity – Greek Byzantine Catholic Church
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According to a poll made by MAK, which interviewed 5,400 people in face-to-face through the country, 86% of the Turkish population declared they believe in God and 76% declared they believe the Quran and other holy books came through revelation by God.

Another recent poll by OPTİMAR which interviewed 3,500 people in 26 cities, included a question about belief in God and found that 89.5% of the Turkish population believed in God, 4.5% believed in God but did not belong to an organized religion, 2.7% were agnostic, 1.7% were atheist, and 1.1% did not answer.

According to a survey by World Values Survey In 2018 98.0% Identified as Muslims, while 1.2% Identified with no Religion and 0.8 as other.

According to a survey by the pollster KONDA, the percentage of atheists in Turkey has tripled in 10 years and rose from 1% in 2008 to 3% in 2018, the percentage of non-believers or agnostics rose from 1% to 2%, and that 90% of irreligious Turks were under 35 years old. The survey was conducted in Turkey through face-to-face interviews with 5,793 people in their households, in April, 2018 while in 2008 6,482 people were interviewed in face-to-face in Turkey.

In a 2023 report, Faith and Religiosity in Türkiye, released by the Marmara University but involving Turkish academics from other institutions as well, the researchers, found that 94% of those who took part in the survey Identified as believing in God and 1.5% didn't believe in god, 2.5% were not sure god exists and 1.7% didn't believe in a personal god but believed in a higher power. According to the same study 62% Identified with the Hanafi school of thought, 15.1% said they were Non-denominational Muslim, 9.6% refused to give an answer, 9% followed the Shafi'i school of thought, 3.1% Identified with the Alevism sect, 0.2% with the Hanbali school of thought, 0.2% with the Maliki school of thought, 0.2% with the Ja'fari school of thought and 0.6% said other.

Islam

thumb|left|A modern mosque in Ankara, Turkey

Islam is the religion with the largest community of followers in the country, where most of the population is Muslim, of whom around 90% belong to the Sunni branch of Islam, predominantly following the Hanafi fiqh. About 10% of the population belongs to the Shia sects, mostly to the Alevi faith, thought by most of its adherents to be a form of Shia Islam while a minority considers it to have different origins (see Ishikism, Yazdanism). Closely related to Alevism is the small Bektashi community belonging to a Sufi order of Islam that is indigenous to Turkey, but also has numerous followers in the Balkan peninsula. Alawite, which is observed by some ethnic Arabs in southern provinces, and Jafari, which is the traditional sect of ethnic Azerbaijanis, are other sects that have significant population in Turkey. It's hard to estimate an exact number for religious minorities since Turkey doesn't conduct censuses about religious denominations. Although the Shia population of Turkey varies according to different sources from 4% to 10%.

Alevism, which is the dominant sect of Shia Islam in Turkey, is mostly concentrated in the provinces of Tunceli, Erzincan Malatya, Sivas, Çorum, Kahramanmaraş, Amasya and Tokat. Tunceli is the only province of Turkey with an Alevi majority. Ethnic Kurds and Zazas make up a significant share of Alevi population of Turkey, although majority of them are ethnic Turks.

Islam arrived in the region that comprises present-day Turkey, particularly the eastern provinces of the country, as early as the 7th century. The mainstream Hanafi school of Sunni Islam is largely organized by the state through the Presidency of Religious Affairs (known colloquially as Diyanet), which was established in 1924 following the abolition of the Ottoman Caliphate and controls all mosques and Muslim clerics, and is officially the highest religious authority in the country. Shafi'i school of Sunni Islam is the dominant jurisprudence in Turkish Kurdistan.

As of today, there are thousands of historical mosques throughout the country which are still active. Notable mosques built in the Seljuk and Ottoman periods include the Sultan Ahmed Mosque and Süleymaniye Mosque in Istanbul, the Selimiye Mosque in Edirne, the Yeşil Mosque in Bursa, the Alâeddin Mosque and Mevlana Mosque in Konya, and the Great Mosque in Divriği, among many others. Large mosques built in the Republic of Turkey period include the Kocatepe Mosque in Ankara and the Sabancı Mosque in Adana.

Minority religions

The remainder of the population belongs to other faiths, particularly Christian denominations (Eastern Orthodox, Armenian Apostolic, Syriac Orthodox, Catholic and Protestant), and Judaism (mostly Sephardi Jews, and a smaller Ashkenazi community). Today there are between 120,000 and 320,000 Christians in Turkey who belong to various Christian denominations, and around 26,000 Jews in Turkey.

Turkey has numerous important sites for Judaism and Christianity, being one of the birthplaces of the latter. Since the 4th century, Istanbul (Constantinople) has been the seat of the Ecumenical Patriarchate of Constantinople (unofficially Fener Rum Ortodoks Patrikhanesi), which is one of the fourteen autocephalous Eastern Orthodox churches, and the primus inter pares (first among equals) in the Eastern Orthodox communion. However, the Turkish government does not recognize the ecumenical status of Patriarch Bartholomew I. The Halki seminary remains closed since 1971 due to the Patriarchate's refusal to accept the supervision of the Turkish Ministry of Education on the school's educational curricula; whereas the Turkish government wants the school to operate as a branch of the Faculty of Theology at Istanbul University. Other Eastern Orthodox denomination is the Turkish Orthodox Patriarchate with strong influences from Turkish nationalist ideology.

Istanbul, since 1461, is the seat of the Armenian Patriarchate of Constantinople. There have been 85 individual patriarchs since establishment of the patriarchate. The first Armenian Patriarch of Constantinople was Hovakim I who ruled from 1461 to 1478. Sultan Mehmed II allowed the establishment of the Patriarchate in 1461, just eight years after the Fall of Constantinople in 1453. The Patriarch was recognized as the religious and secular leader of all Armenians in the Ottoman Empire, and carried the title of milletbaşı or ethnarch as well as patriarch. 75 patriarchs have ruled during the Ottoman period (1461–1908), 4 patriarchs in the Young Turks period (1908–1922) and 6 patriarchs in the current secular Republic of Turkey (1923–present). The current Armenian Patriarch is Sahak II Mashalian (Սահակ Բ. Մաշալեան), who has been in office since 2019.

There are many churches and synagogues throughout the country, such as the Church of St. George, the St. Anthony of Padua Church, the Cathedral of the Holy Spirit, the Neve Shalom Synagogue, the Italian Synagogue and the Ashkenazi Synagogue in Istanbul. There are also many historical churches which have been transformed into mosques or museums, such as the Hagia Sophia and Chora Church in Istanbul, the Church of St. Peter in Antakya, and the Church of St. Nicholas in Myra, among many others. 20 existing churches have been repaired by the government since 2002, such as the St. Giragos Armenian Church in Diyarbakır and the Vortvots Vorodman Church in Kumkapı. The Mor Ephrem Syriac Orthodox church, opened on 8 October 2023, is the first church built since the foundation of the Republic of Turkey. There is a small ethnic Turkish Protestant Christian community include about 4,000–5,000 adherents, most of them came from Muslim Turkish background. Around 18,000 Antiochian Greek Christians lives in Turkey, they live mostly in Istanbul, Antioch, Mersin, İskenderun, Samandağ, and in the villages of Altınözü and Tocakli, and the seaside town of Arsuz, As of 2019, an estimated 18,000 of the country's 25,000 Turkish Assyrians live in Istanbul, while the rest live in Tur Abdin. Also, there are around 500 Mormons who live in Turkey.

The percentage of Christians in Turkey fell from 17.5% (three million followers) in a population of 16 million to 2.5% percent in 1927. The drop was the result of events that had a significant impact on the country's demographic structure, such as the Armenian genocide, the population exchange between Greece and Turkey and the emigration of Christians that began in the late 19th century and gained pace in the first quarter of the 20th century. The Wealth Tax on non-Muslims in 1942, the emigration of a portion of Turkish Jews to Israel after 1948, and the ongoing Cyprus dispute, which damaged relations between Turks and Greeks (culminating in the Istanbul pogrom of 6–7 September 1955), were other important events that contributed to the decline of Turkey's non-Muslim population.

The Bahá'í Faith in Turkey has roots in Bahá'u'lláh's, the founder of the Bahá'í Faith, being exiled to Constantinople, current-day Istanbul, by the Ottoman authorities. Bahá'ís cannot register with the government officially, but there are probably 10 to 20 thousand Bahá'ís, and around a hundred Bahá'í Local Spiritual Assemblies in Turkey.

Tengrism is also one of the small religious minorities in Turkey. The interest in Tengrism, which is the old Turkic religion, has been increasing in recent years and the number of people who consider themselves Tengrists has increased.

A sizeable part of the autochthonous Yazidi population of Turkey fled the country for present-day Armenia and Georgia starting from the late 19th century. There are additional communities in Russia and Germany due to recent migration. The Yazidi community of Turkey declined precipitously during the 20th century. Most of them have immigrated to Europe, particularly Germany; those who remain reside primarily in villages in their former heartland of Tur Abdin.

Irreligion

Irreligion in Turkey is uncommon among Turks as Islam is the predominant faith however some secular officials have also claimed that atheism and deism are growing among Turkish people in recent years.

According to a Ipsos survey conducted in 2017, which interviewed 17,180 adults across 22 countries polls showed that 82% of Turkey was Muslim and 7% of those who were interviewed from Turkey followed no religion whereas 6% identified as "Spiritual but not religious".

According to a poll made by MAK in 2017, 86% of the Turkish population declared they believe in God. 76% declared they believe Quran and other holy books came through revelation by God. According to another poll made in 2019 by OPTİMAR, which interviewed 3,500 people across 26 cities that 89.5% of those who were interviewed declared they believe in God while 4.5 said they believe in a God but do not believe in a religion. Since there is a great stigma attached to being an atheist in Turkey, many Turkish atheists communicate with each other via the Internet.

Another poll conducted by Gezici Araştırma in 2020 found that across 12 provinces and 18 districts in Turkey with the sample size of 1,062 people stated that 28.5% of Gen Z in Turkey identified with no religion.

In a 2023 report, Faith and Religiosity in Türkiye, released by the Marmara University but involving Turkish academics from other institutions as well, the researchers, who insisted on their methodology so to have a nationally representative survey, found out that irreligiosity in the general population stood at 5.7% (including 1.5% for atheism) while it was 6% for those aged 25-34 and 11% for those aged 18-24. Looking more specifically at the "typologies of belief and religiosity", the same report shows that among the 18-24, 18.4% are "devout Muslims", 39.9% are "mainstream Muslims", 29.1% are "secular Muslims" while 12.6% are "secular non-believer."

Secularism

Turkey has a secular constitution, with no official state religion. Over the course of the 20th century, it developed a strong tradition of secularism similar to the French model of laïcité, with the main distinction being that the Turkish state "openly and publicly controls Islam through its State Directorate of Religious Affairs". The constitution recognizes the freedom of religion for individuals, whereas the religious communities are placed under the protection and jurisdiction of the state and cannot become involved in the political process (e.g. by forming a religious party) or establish faith-based schools. No political party can claim that it represents a form of religious belief; nevertheless, religious sensibilities are generally represented through conservative parties. For decades, the wearing of religious headcover and similar theopolitical symbolic garments was prohibited in universities and other public contexts such as military or police service. As a specific incarnation of an otherwise abstract principle, it accrued symbolic importance among both proponents and opponents of secularism and became the subject of various legal challenges before being dismantled in a series of legislative acts from 2010 to 2017.

Separation between mosque and state was established in Turkey soon after its founding in 1923, with an amendment to the Turkish constitution that mandated that Turkey had no official state religion and that the government and the state were to be free of religious influence. The modernizing reforms undertaken by President Mustafa Kemal Atatürk in the 1920s and 1930s further established secularism in Turkey.

Despite its official secularism, the Turkish government includes the state agency of the Presidency of Religious Affairs (), whose purpose is stated by law "to execute the works concerning the beliefs, worship, and ethics of Islam, enlighten the public about their religion, and administer the sacred worshiping places". The institution, commonly known simply as Diyanet, operates 77,500 mosques, builds new ones, pays the salaries of imams, and approves all sermons given in mosques in Turkey. The Presidency of Religious Affairs finances only Sunni Muslim worship in Turkey. For example, Alevi, Câferî (mostly Azeris), and Bektashi Muslims (mostly Turkmen) participate in the financing of the mosques and the salaries of Sunni imams by paying taxes to the state, while their places of worship, which are not officially recognized, do not receive any state funding. The Presidency of Religious Affairs' budget rose from US$0.9 billion for the year 2006 to $2.5 billion in 2012.

Beginning in the 1980s, the role of religion in the state has been a divisive issue, as influential religious factions challenged the complete secularization called for by Kemalism and the observance of Islamic practices experienced a substantial revival. In the early 2000s (decade), Islamic groups challenged the concept of a secular state with increasing vigor after Recep Tayyip Erdoğan's Islamist-rooted Justice and Development Party (AKP) came into power in 2002.

Turkey, through the Treaty of Lausanne (1923), recognizes the civil, political, and cultural rights of non-Muslim minorities. In practice, Turkey only recognizes Greek, Armenian, and Jewish religious minorities. Alevi, Bektashi, and Câferî Muslims among other Muslim sects, as well as Latin Catholics and Protestants, are not recognized officially. In 2013, the European Court of Human Rights ruled that Turkey had discriminated against the religious freedom of Alevis.

With more than 100,000 employees, the Presidency of Religious Affairs has been described as state within the state.

 Religious organization

The mainstream Hanafite school of Sunni Islam is largely organised by the state, through the Presidency of Religious Affairs (), which controls all mosques and pays the salaries of all Muslim clerics. The directorate is criticized by some Alevi Muslims for not supporting their beliefs and instead favouring only the Sunni faith.

The Ecumenical Patriarch of Constantinople (Patrik) is the head of the Greek Orthodox Church in Turkey, and also serves as the spiritual leader of all Orthodox churches throughout the world. The Armenian Patriarch is the head of the Armenian Church in Turkey, while the Jewish community is led by the Hahambasi, Turkey's Chief Rabbi, based in Istanbul. These groups have also criticized the Presidency of Religious Affairs for only financially supporting Islam in Turkey.

 Historical Christian sites
Antioch (modern Antakya), the city where "the disciples were first called Christians" according to the biblical Book of Acts, is located in modern Turkey, as are most of the areas visited by St. Paul during his missions. The Epistle to the Galatians, Epistle to the Ephesians, Epistle to the Colossians, First Epistle of Peter, and Book of Revelation are addressed to recipients in the territory of modern Turkey.

Additionally, all of the first Seven Ecumenical Councils that define Christianity for Eastern Orthodox and Catholic Christians took place in the territory that is now Turkey. Many titular sees exist in Turkey, as Anatolia was historically home to a large Christian population for centuries.

 Religious freedom

The Constitution provides for freedom of religion, and Turkey is a party to the European Convention on Human Rights.

Turkey has a democratic government and a strong tradition of secularism. Nevertheless, the Turkish state's interpretation of secularism has reportedly resulted in religious freedom violations for some of its non-Muslim citizens. The 2009 U.S. Commission on International Religious Freedom report placed Turkey on its watchlist with countries such as Afghanistan, Cuba, the Russian Federation, and Venezuela. Nevertheless, according to this report, the situation for Jews in Turkey is better than in other majority Muslim countries. Jews report being able to worship freely and their places of worship having the protection of the government when required. Jews also operate their own schools, hospitals, two elderly homes, welfare institutions, as well as a newspaper. Despite this, concerns have arisen in recent years because of attacks by extremists on synagogues in 2003, as well as growing anti-Semitism in some sectors of the Turkish media and society.

Catholic Christians have also occasionally been subjected to violent societal attacks. In February 2006, an Italian Catholic priest was shot to death in his church in Trabzon, reportedly by a youth angered over the caricatures of Muhammad in Danish newspapers. The government strongly condemned the killing. A 16-year-old boy was subsequently charged with the murder and sentenced to 19 years in prison. In December 2007, a 19-year-old stabbed a Catholic priest outside a church in İzmir; the priest was treated and released the following day. According to newspaper reports, the assailant, who was arrested soon afterward, admitted that he had been influenced by a recent television program that depicted Christian missionaries as "infiltrators" who took advantage of poor people.

The Armenian Patriarch, head of the Armenian Orthodox Church, also lacks the status of legal personality (unlike the Ecumenical Patriarch of Constantinople, who has a government-recognized role), and there is no seminary in Turkey to educate its clerics since the closure of the last remaining seminar by the state, as only 65,000 Armenian Orthodox people live in Turkey. In 2006, the Armenian Patriarch submitted a proposal to the Minister of Education to enable his community to establish a faculty in the Armenian language at a state university with instruction by the Patriarch. Under current restrictions, only the Sunni Muslim community can legally operate institutions to train new clergy in Turkey for future leadership.

Patriarch Bartholomew I, most senior bishop among equals in the traditional hierarchy of Orthodox Christianity, said that he felt "crucified" living in Turkey under a government that did not recognize the ecumenical status of Patriarch and which would like to see his Patriarchate die out. The AKP government under Prime Minister Recep Tayyip Erdoğan criticized Bartholomew I, with deputy prime minister Arınç saying that the Eastern Orthodox Church enjoyed their religious rights during the AKP's rule, and foreign minister Davutoğlu saying that he hoped that the Patriarch's remarks had been a "slip of the tongue". In response to the government's criticism, Bartholomew's lawyer said when the patriarchate was criticizing government, he was referring to the state, not the AKP government in particular. Prime Minister Erdoğan said that "When it comes to the question, 'Are you recognizing [him] as ecumenical?', I wouldn't be annoyed by it [this title]. Since it did not annoy my ancestors, it will not annoy me, either. But it may annoy some [people] in my country." The Greek Orthodox orphanage in Büyükada was closed by the government; however, following a ruling by the European Court of Human Rights, the deed to the orphanage was returned to the Ecumenical Patriarchate on 29 November 2010.

In 2022, Freedom House rated Turkey's religious freedom as 2 out of 4, noting that apart from Sunni Islam, Judaism, Orthodox Christianity and Armenian Christianity are officially recognized, but there are regular disputes regarding property and training of clerics.

Religiosity

In a poll conducted by Sabancı University in 2006, 98.3% of Turks revealed they were Muslim. Of that, 19% said they were "extremely religious", 45% said they were "somewhat religious", and 33% said they were "not very religious" and 3%  had "no religious beliefs". 3% of Turks declare themselves with no religious beliefs.

According to Pew in 2020, 89% of Turks say religion plays an important role in their life (71% very important, 18% somewhat important), and 8% say religion doesn't play an important role in their life (3% not at all important, 5% not too important), 75% of Turks also say it is necessary to believe in God to be moral, compare to 84% in 2002.

According to the TFRS study in 2023
 62% responded : "Religious or very religious."
 24% responded : "Neither religious nor non-religious."
 14 % responded : "Not religious."

According to a poll made by OPTİMAR in 2019

 89.5 % responded : "I believe in God's existence and oneness." (Theist)
 4.5 % responded : "I think there is a Creator, but I am not religious." (Deist)
 2.7 % responded : "I'm not sure if there is a Creator." (agnostic)
 1.7 % responded : "I don't think there is a Creator." (Atheist)
 1.7 % responded no answer.

According to the Pew Research Center report 2015:

 61 % of people in Turkey say religion is "very important" to their lives.
 22 % of people in Turkey say religion is "somewhat important" to their lives.
 7 % of people in Turkey say religion is "not too important" to their lives.
 3 % of people in Turkey say religion is "not at all important" to their lives.

According to the Gallup Poll 2012:

 23 % defined themselves as "a religious person".
 73 % defined themselves as "not a religious person".
 2 % defined themselves as "a convinced atheist".

According to the Eurobarometer Poll 2010:

 94 % of Turkish citizens responded: "I believe there is a God". (theist)
 1 % responded: "I believe there is some sort of spirit or life force". (spiritual)
 1 % responded: "I do not believe there is any sort of spirit, God, or life force". (neither theist nor spiritual)

According to the KONDA Research and Consultancy survey carried out throughout Turkey in 2007:

 52.8 % defined themselves as "a religious person who strives to fulfill religious obligations" (Practicing religious).
 34.3 % defined themselves as "a believer who does not fulfill religious obligations" (Religious in the name).
 9.7 % defined themselves as "a fully devout person fulfilling all religious obligations" (Fully devout).
 2.3 % defined themselves as "someone who does not believe in religious obligations" (Non-believer).
 0.9 % defined themselves as "someone with no religious conviction" (Irreligious).

 Claims of increasing Islamization
The rise of Islamic religiosity in Turkey in the last two decades, under the government of Recep Tayyip Erdoğan and the Justice and Development Party (AKP), has been discussed for the past several years. Many see Turkish society moving towards a more hardline Islamic identity and country, citing increasing religious criticisms against what is considered immoral behaviour and government policies seen as enforcing conservative Islamic morality, as well as the controversial blasphemy conviction of the pianist Fazıl Say for "insulting Islam" by retweeting a joke about the Islamic Friday prayer. The New York Times published a report about Turkey in 2012, noting an increased polarization between secular and religious groups in Turkish society and politics. Critics argue that Turkish public institutions, once staunchly secular, are shifting in favour of Islamists.

Turkish academic Ayhan Kaya, in his 2015 research article Islamisation of Turkey under the AKP Rule: Empowering Family, Faith and Charity, summarizes the question by talking of "a subtle Islamisation of society and politics in everyday life through the debates on the headscarf issue, Imam Hatip schools, faith communities and Alevism, the rise of an Islamic bourgeoisie with its roots in Anatolian culture, the emergence of consumerist lifestyles, not only among the secular segments of the Turkish society but also among Islamists, and, finally, the weakening of the legitimacy of the Turkish military as 'the guardian of national unity and the laicist order'."

 Statistics
In a 2022 book chapter, Turkish political scientist S. Erdem Aytaç, while analyzing different nationally representative polls and surveys from 2002, when the AKP rule began, till 2018, when the latest data was available, noted "an increase in subjective religiosity during the AKP rule", as the share of "non-devout" respondents fell from 44% in 2002 to 28% in 2018 while the "devout" rose from 32% to 42% and the "very devout" from 24% to 30% during these years.

 In education
The government of Erdoğan and the AKP pursue the explicit policy agenda of Islamization of education to "raise a devout generation" against secular resistance, in the process causing lost jobs and school for many non-religious citizens of Turkey.

In 2013, several books that were previously recommended for classroom use were found to be rewritten to include more Islamic themes, without the Ministry of Education's consent. Traditional stories of Pinocchio, Heidi, and Tom Sawyer were rewritten to include characters that wished each other a "God-blessed morning" and statements that included "in Allah's Name"; in one rewrite, one of the Three Musketeers converted to Islam.

 Headscarf controversy
For most of the 20th century, Turkish law prohibited the wearing of headscarves and similar garments of religious symbolism in public governmental institutions. The law became a Wedge issue in the public discourse, culminating in an early effort to see the law overturned by the Grand Chamber of the European Court of Human Rights failing in 2005 when the court deemed it legitimate in Leyla Şahin v. Turkey.Subsequently, the issue formed a core of Recep Tayyip Erdogan's first campaign for the presidency in 2007, arguing that it was an issue of human rights and freedomsDerakhshandeh, Mehran. Just a headscarf?  Tehran Times. Mehr News Agency. 16 February 2008. Following his victory, the ban was eliminated in a series of legislative acts starting with an amendment to the constitution in 2008 allowing women to wear headscarves in Turkish universities while upholding the prohibition of symbols of other religions in that context.Jenkins, Gareth. Turkey's Constitutional Changes: Much Ado About Nothing?  Eurasia Daily Monitor. The Jamestown Foundation. 11 February 2008. Further changes saw the ban eliminated in some government buildings including parliament the next year, followed by the police forces and, finally, the military in 2017.

Restriction of alcohol sales and advertising

In 2013, the parliament of Turkey passed legislation that bans all forms of advertising for alcoholic beverages and tightened restrictions on alcohol sales. This also includes the censoring of images on television, usually implemented by blurring, historically implemented by CNBC-e as flower placement. The law was sponsored by the ruling AKP.

Hagia Sophia conversion
In early July 2020, the Council of State annulled the Cabinet's 1934 decision to establish the museum, revoking the monument's status, and a subsequent decree by Turkish president Recep Tayyip Erdoğan ordered the reclassification of Hagia Sophia as a mosque. The 1934 decree was ruled to be unlawful under both Ottoman and Turkish law as Hagia Sophia's waqf, endowed by Sultan Mehmed, had designated the site a mosque; proponents of the decision argued the Hagia Sophia was the personal property of the sultan. This redesignation is controversial, invoking condemnation from the Turkish opposition, UNESCO, the World Council of Churches, the International Association of Byzantine Studies, and many international leaders.

During his speech announcing the conversion of the monument, Erdoğan highlighted how the conversion would gratify the "spirit of conquest" of Mehmet II, and during the first sermon on 24 July 2020, Ali Erbaş, head of Turkey's Directorate of Religious Affairs, held a sword in his hand, symbolizing a tradition of conquest. This was perceived as a branding of the non-Muslim population of Turkey, especially the Greek Orthodox as "re-conquered subjects and second-class citizens".

Church of St. Saviour in Chora conversion
In August 2020, just a month after the Hagia Sophia, the president of Turkey Recep Tayyip Erdoğan ordered the ancient Orthodox Church, the 1,000 year old Church of St. Saviour in Chora to be converted into a mosque. Similar to the Hagia Sophia, it had earlier been converted from a Church to a Mosque in 1453, and then into a museum known as the Kariye Museum after the Second World War.

 Counterclaims
Many also see interest and support of secularism in Turkey as increasing, not decreasing. After Erdogan made a statement in January 2012 about his desire to "raise a religious youth," politicians of all parties condemned his statements as abandoning Turkish values. A petition reading "[O]f Muslim, Christian, Jewish, Zoroastrian, Alawite, Shafi'i, religious and non-religious, atheist and agnostic backgrounds, all joined with a firm belief in secularism, [we] find your recent remarks about raising a religious and conservative youth most alarming and dangerous" was signed by over 2,000 people. The pro-government newspaper Bugün ran a story stating "no one has the right to convert this society into a religious one, or the opposite." Surveys of the Turkish people also show a great support for maintaining secular lifestyles. The Turkish Economic and Social Studies Foundation found that only 9% of Turks supported a religious state in 2006. A more recent 2015 poll by Metropoll found that over 80% of Turkish people supported the continuation of Turkey as a secular state, with even the majority of AKP voters supporting a secular state too. Furthermore, according to a 2016 Pew Research Center Report, only 13% of all Turks believe laws should "strictly follow the teachings of the Qur'an."

An early April 2018 report of the Turkish Ministry of Education, titled "The Youth is Sliding to Deism", observed that an increasing number of pupils in İmam Hatip schools was abandoning Islam in favour of deism. The report's publication generated large-scale controversy amongst conservative Muslim groups in Turkish society. Progressive Islamic theologian Mustafa Öztürk noted the deist trend a year earlier, arguing that the "very archaic, dogmatic notion of religion" held by the majority of those claiming to represent Islam was causing "the new generations [to get] indifferent, even distant, to the Islamic worldview." Despite lacking reliable statistical data, numerous anecdotes appear to point in this direction. Although some commentators claim the secularisation is merely a result of Western influence or even a "conspiracy", most commentators, even some pro-government ones, have come to conclude that "the real reason for the loss of faith in Islam is not the West but Turkey itself: It is a reaction to all the corruption, arrogance, narrow-mindedness, bigotry, cruelty and crudeness displayed in the name of Islam." Especially when the AKP Islamists are in power to enforce Islam upon society, this is making citizens turn their back on it. However, in the 2023 report Faith and Religiosity in Türkiye, the authors, who say that "a significant portion of society, particularly younger individuals, believes in God but distances themselves from religious institutions and practices", conclude that despite deism having some attraction among university students in particular (highest of 15% among BA students), in the overall society "the prevalence of deism in Türkiye is estimated to be less than 2%."

Yılmaz Esmer, a Turkish professor, did a survey on radicalism and fundamentalism in the country in 2009, on subjects such as Darwinian evolution (7% believed in it back then), but he noted that the results weren't different from a similar survey done in 1990, thus noting that there has been no real "recent Islamic resurgence encouraged by the rule of the AKP", just that religiosity was always there but now "has become more visible."

 See also

 Christianity in Turkey
 Armenian Patriarchate of Constantinople
 Greek (Ecumenical) Patriarchate of Constantinople
 Protestantism in Turkey
 Catholic Church in Turkey
 Turkish Orthodox Patriarchate
 Bahá'í Faith in Turkey
 Cultural Muslim
 Islam in Turkey
 Alevism
 Bektashism
 Judaism in Turkey
 Headscarf controversy in Turkey
 Mersin Interfaith Cemetery
 Religion by country
 Tengrism
 Yazidis in Turkey
 Buddhism in Turkey
 Hinduism in Turkey
 List of mosques in Turkey
 List of synagogues in Turkey

References

Further reading

 Altınlı-Macić, M., & Coleman, T. J. III, (2015). Spirituality and Religion: An Empirical Study Using a Turkish Muslim Sample. In Z. Agilkaya-Sahin, H. Streib, A. Ayten & R. Hood (Eds.), Psychology of Religion in Turkey (pp. 161–176). Leiden: Brill. doi: 10.1163/9789004290884_008
Peker, E. 2020. "Beyond Positivism: Building Turkish Laiklik in the Transition from the Empire to the Republic (1908–38)." Social Science History''

Demographics of Turkey

Religion in Turkey


Benjamin Horace (Ben) Weese (born 1929) in Evanston, Illinois is an American architect hailing from Chicago, and a member of the architects group, the Chicago Seven. Weese is the younger brother of Chicago architect Harry Weese.

He received BArch and MArch degrees from Harvard University, and a certificate from the École des Beaux-Arts in Fontainebleau, France. He returned to Chicago in 1957 into his older brother's firm, Harry Weese Associates, which specialized in urban renewal and subsidized housing projects. In the late 1970s, he was a member of the Chicago Seven, a group which emerged in opposition to the doctrinal application of modernism, as represented particularly in Chicago by the followers of Ludwig Mies van der Rohe.

In 1977, Weese opened his own firm, Weese Seegers Hickey Weese, with his wife. This turned out to be an award-winning firm, later becoming Weese Langley Weese, and is known for non-profit and educational projects with an emphasis on historical appreciation and preservation. Ben is suffering from dementia currently and is confined in an assisting living facility.

See also
Chicago Seven (architects)

References
 "Biography of Ben Weese" - Art Institute of Chicago

External links
 Oral history interview with Ben Weese -Oral history of Benjamin Horace Weese / interviewed by Annemarie van Roessel, compiled under the auspices of the Chicago Architects Oral History Project, the Ernest R. Graham Study Center for Architectural Drawings, Department of Architecture, the Art Institute of Chicago.

1929 births
Living people
Artists from Evanston, Illinois
Architects from Chicago
Harvard Graduate School of Design alumni

Ben Weese


The Third Position is a set of neo-fascist political ideologies that were first described in Western Europe following the Second World War. Developed in the context of the Cold War, it developed its name through the claim that it represented a third position between the capitalism of the Western Bloc and the communism of the Eastern Bloc.

History

The term "Third Position" was coined in Europe and the main precursors of Third Position politics were Italian fascism, Prussian socialism, National Bolshevism (a synthesis of far-right ultranationalism and far-left Bolshevism) and Strasserism (a radical, mass-action, worker-based, socialist form of Nazism, advocated by the "left-wing" of the Nazi Party by brothers Otto and Gregor Strasser, until it was crushed in the Night of the Long Knives in 1934). Neo-fascist, neo-Nazi author Francis Parker Yockey had proposed an alliance between communists and fascists called the red-brown alliance (red being the color of communism and brown being the color of Nazism). Yockey lent support to Third World liberation movements as well.

Germany

 ("cross-front") was the cooperation between conservative revolutionaries in Germany with the far-left during the Weimar Republic of the 1920s.

Ernst Niekisch and others tried to combine communist and anti-capitalist nationalist forces to overthrow the existing order of the Weimar Republic. He called this merger "National Bolshevism". During his early years in Nazi Party as , Nazi leader Heinrich Himmler worked briefly as a deputy of Gregor Strasser, then head of party propaganda department. Influenced heavily by Strasserist ideas, Himmler attacked capitalism and viewed socialism as "the natural economic system" during the 1920s. Germany's Chancellor, General Kurt von Schleicher (in office 1932–33), attempted to induce the more left-wing Strasserist segment of the Nazi Party to merge with the trade unions as way of forcing Hitler to support his government, but his plan failed.

The term is also used today for mutual entryism or cooperation between left and right-wing groups. For example, at a Berlin peace rally on February 24, 2023 called by Sahra Wagenknecht leading figure of Germany's socialist Left Party, and feminist Alice Schwarzer in support of their manifesto calling for negotiations and stop of military support of Ukraine, far-right factions and pro-Russian supporters were in attendance.

France

During the 1930s and 1940s, a number of splinter groups from the radical left became associated with radical nationalism. Jacques Doriot's French Popular Party (from the French Communist Party) and Marcel Déat's National Popular Rally (from the French Section of the Workers' International). Third Position ideology gained some support in France, where in 1985 Jean-Gilles Malliarakis set up a "Third Way" political party, Troisième Voie (TV). Considering its main enemies to be the United States, communism and Zionism, the group advocated radical paths to national revolution. Associated for a time with the Groupe Union Défense, TV was generally on poor terms with Front National until 1991, when Malliarakis decided to approach them. As a result, TV fell apart and a radical splinter group under Christian Bouchet, Nouvelle Résistance, adopted National Bolshevik and then Eurasianist views.

Italy

In Italy, the Third Position was developed by Roberto Fiore, along with Gabriele Adinolfi and Peppe Dimitri, in the tradition of Italian neo-fascism. Third Position's ideology is characterized by a militarist formulation, a palingenetic ultranationalism looking favourably to national liberation movements, support for racial separatism and the adherence to a soldier lifestyle. In order to construct a cultural background for the ideology, Fiore looked to the ruralism of Julius Evola and sought to combine it with the desire for a cultural-spiritual revolution. He adopted some of the positions of the contemporary far-right, notably the ethnopluralism of Alain de Benoist and the Europe-wide appeal associated with such views as the Europe a Nation campaign of Oswald Mosley (amongst others). Fiore was one of the founders of the Terza Posizione movement in 1978. Third Position ideas are now represented in Italy by Forza Nuova, led by Fiore; and by the movement CasaPound, a network of far-right social centres.

United Kingdom

In the 1980s, the National Front, a British fascist party that had experienced the height of its success in the 1970s, was taken over by a Strasserist faction that referred to themselves as Third Positionist. The Strasserist-led National Front was also characterised by Baker as National Bolshevist in ideology. Reflecting the Nouvelle Droite's influence, the Strasserist Official NF promoted support for "a broad front of racialists of all colours" who were seeking an end to multi-racial society and capitalism, praising black nationalists like Louis Farrakhan and Marcus Garvey. Their publication, Nationalism Today, featured positive articles on the governments of Libya and Iran, presenting them as part of a global anti-capitalist and anti-Marxist third force in international politics; its members openly acknowledged the influence of Libyan leader Muammar Gaddafi and his Third International Theory. This may have had tactical as well as ideological motivations, with Libya and Iran viewed as potential sources of funding. This new rhetoric and ideology alienated much of the party's rank-and-file membership. It experienced internal problems, and in 1989 several of its senior members—Nick Griffin, Derek Holland, and Colin Todd—split from it to establish their International Third Position group. One of its leaders was Roberto Fiore, an ex-member of the Italian far-right movement Terza Posizione.

United States
In the United States, Political Research Associates argues that Third Position politics has been promoted by some white nationalist and neo-Nazi groups such as the National Alliance, American Front, Traditionalist Worker Party, Patriot Front, and White Aryan Resistance, as well as some black nationalist groups, such as the Nation of Islam, since the late 20th century. In 2010, the American Third Position Party (later renamed American Freedom Party) was founded in part to channel the right-wing populist resentment engendered by the financial crisis of 2007–08 and the policies of the Obama administration.

See also

 Anti-corporate activism
 Alt-right
 Corporatism
 Fascism
 MIÉP–Jobbik Third Way Alliance of Parties
 National Bolshevism
 National syndicalism
 New antisemitism
 Nouvelle Droite
 Peronism
 Ba'athism
 Getulism
 Red–green–brown alliance
 Revolutionary nationalism
 Strasserism
 Syncretic politics
 The Fourth Political Theory

References
Notes

Bibliography

 Cheles, L.; Ferguson, R.; and Vaughan, M. (1992) Neo-Fascism in Europe. London: Longman.
 Cingolani, Giorgio (1996) La destra in armi. Editori Riuniti. (in Italian).
 Copsey, N. (2004) Contemporary British Fascism: The British National Party and the Quest for Legitimacy. Basingstoke: Palgrave Macmillan.

 Flamini, Gianni (1989) L'ombra della piramide. Teti. (in Italian).
 International Third Position (1997) The Third Position Handbook. London: Third Position.

External links
 Political Research Associates. What is the Third Position?, on PublicEye.org (2000).
 Southern Poverty Law Center. Third Position on the Web.

Right-wing anti-capitalism
Anti-corporate activism
Authoritarianism
Cold War terminology
Economic ideologies
Neo-fascism
Syncretic political movements
Anti-communism
Far-right politics

Third Position


Leo Colovini is an Italian designer of German-style board games born in Venice 1964. His most popular game is Cartagena. He is one of the few top board game designers who has owned a game store.

His life in games was strongly influenced by meeting Alex Randolph at the age of 12 with whom he worked on several of his games. He has also been part of studiogiochi, an Italian games company, and has also collaborated with Dario De Toffoli and has written books on games.

List of Games
Complete list of games that Colovini has created:

His games are known for their simplicity and drama as this quote from Board Game Geek illustrates:  "Carcasonne: The Discovery is also the simplest and most vanilla of the Carcassonnes. (Of course, if you know anything about Leo Colovini, you'd expect that.) But, it also the most tense Carcassonne. (And if you know Mr. Colovini, you also knew THAT!)"

References

External links

Board game designers
Living people
Year of birth missing (living people)

Leo Colovini


Buckley Wells is a proposed tram stop on the Bury Line of Greater Manchester's Metrolink light rail system. It is to be between Bury Interchange and Radcliffe Metrolink station, in the Buckley Wells area of Bury, north of Fishpool and south of Bury town centre.

The proposed site of Buckley Wells stop, by the A56 road, is owned by Transport for Greater Manchester, was proposed in 2003, offering (in addition to the Metrolink stop and services for southern Bury) a park and ride facility, and opportunity to provide an interchange with the East Lancashire Railway.

References

Proposed Manchester Metrolink tram stops

Buckley Wells tram stop


The Plaza de España ("Spain Square", in English) is a plaza in the Parque de María Luisa (Maria Luisa Park), in Seville, Spain. It was built in 1928 for the Ibero-American Exposition of 1929. It is a landmark example of Regionalism Architecture, mixing elements of the Baroque Revival, Renaissance Revival and Moorish Revival (Neo-Mudéjar) styles of Spanish architecture.

History

Maria Luisa Park

In 1929, Seville hosted the Ibero-American Exposition World's Fair, located in the celebrated Maria Luisa Park (Parque de María Luisa). The park gardens were designed by Jean-Claude Nicolas Forestier. The entire southern end of the city was redeveloped into an expanse of gardens and grand boulevards.

The centre of it is Parque de María Luisa, designed in a "Moorish paradisical style", with a half mile of tiled fountains, pavilions, walls, ponds, benches, and exhedras; lush plantings of palms, orange trees, Mediterranean pines, and stylized flower beds. Numerous buildings were constructed in the park to provide spaces for the exhibition.

Plaza de España
The Plaza de España, designed by Aníbal González, was a principal building built on the Maria Luisa Park's edge to showcase Spain's industry and technology exhibits. González combined a mix of 1920s Art Deco and Spanish Renaissance Revival, Spanish Baroque Revival and Neo-Mudéjar styles.  The Plaza de España complex is a huge half-circle; the buildings are accessible by four bridges over the moat, which represent the ancient kingdoms of Spain. In the centre is the Vicente Traver fountain.

Many tiled alcoves were built around the plaza, each representing a different province of Spain. The Plaza's tiled Alcoves of the Provinces are frequent backdrops for visitors' portrait photographs, taken in their own home province. Each alcove is flanked by a pair of covered bookshelves, now used by visitors in the manner of a "Little Free Library". Each bookshelf often contains works with information about their province. Visitors have also donated favorite novels and other books for others to read.

Today the buildings of the Plaza de España have been renovated and adapted for use as offices for government agencies. The central government departments, with sensitive adaptive redesign, are located within it. Toward the end of the park, the grandest mansions from the fair have been adapted as museums. The most distant museum contains the city's archaeology collections. The main exhibits are Roman mosaics and artefacts from nearby Italica.

The Plaza de España has been used as a filming location, including scenes for Lawrence of Arabia (1962). The building was used as a location in the Star Wars movie series Star Wars: Episode II – Attack of the Clones (2002) — in which it featured in exterior shots of the City of Theed on the Planet Naboo. It also featured in the 2012 film The Dictator. The 2023 Netflix series, Kaos, will also feature scenes filmed at the Plaza.

The plaza was used as a set for the video of Simply Red's song "Something Got Me Started".

Restoration
From 2007 to 2010, the Seville City Council invested 9 million euros in the restoration of the Plaza de España. The objective was to recover the original monument as the architect, Aníbal González, conceived it.  To restore it, the restoration team worked to recover pieces such as the ceramic streetlights, benches, and even pavements. In other cases, they created reproductions of elements based on photographs and postcards from the municipal newspaper library. Cefoarte and Diaz Cubero were some of the experts who worked in multidisciplinary teams to restore this complex to lively use.

Panoramics

See also
Ibero-American Exposition of 1929
Spanish gardens
Paradise garden
Persian gardens
History of gardening

References

Buildings and structures completed in 1928
Buildings and structures in Seville
Plazas in Seville
Baroque Revival architecture in Spain
Parks in Spain
Gardens in Spain
Culture of Spain
Azulejos in buildings in Andalusia
World's fair architecture in Seville
Tourist attractions in Seville

Plaza de España, Seville


John David Bryson Burge (born 2 January 1961) is a Canadian composer, music educator, and pianist. He has won a number of awards for his compositions, including the Alberta Culture Award (1982), the William Erving Fairclough Scholarship (1983), second prize in the Ithaca College Choral Composition Contest and Festival (1984), and five PROCAN Young Composers' Competition prizes between 1985 and 1988 among others. In 2009 he won the Juno Award for Classical Composition of the Year for his Flanders Fields Reflections. Some music critics have likened his compositional style to that of Benjamin Britten and Maxwell Davies.

Born in Dryden, Ontario, Burge earned an associate degree from The Royal Conservatory of Music in 1979. He remained at the school, earning a bachelor's degree in 1983 and a master's degree in 1984. He earned a Doctor of Musical Arts from the University of British Columbia in 1989. Among his teachers in music composition were John Beckwith, Stephen Chatman, Walter Buczynski, John Hawkins, and Derek Holman.

In 1987 Burge joined the music faculty at Queen's University where he continues to teach music theory, analysis and composition. He formerly served as the director of the Queen's School of Music.

Burge's compositions have been performed by numerous notable ensembles, including the BBC Singers, the Elmer Iseler Singers, the Hart House Chorus, the Nepean Symphony Orchestra, the Thirteen Strings Chamber Orchestra, the New York City Gay Men's Chorus, and the Michigan State University Children's Choir. His opera The Master's House was commissioned by the Opera Lyra Ottawa and premiered by the organization in 1984. In 1986 the Choir of Christ Church Cathedral performed his "So Great Is God's Love" with Diana, Princess of Wales and Charles, Prince of Wales in attendance. In 2004 his Clarinet Concerto was premiered by the Kingston Symphony.

References

1961 births
20th-century classical composers
21st-century classical composers
Canadian classical composers
Canadian male classical composers
Canadian classical pianists
Male classical pianists
Juno Award for Classical Composition of the Year winners
Living people
Canadian opera composers
Male opera composers
People from Dryden, Ontario
Academic staff of Queen's University at Kingston
The Royal Conservatory of Music alumni
University of British Columbia School of Music alumni
20th-century Canadian pianists
Canadian male pianists
21st-century classical pianists
20th-century Canadian male musicians
21st-century Canadian male musicians

John Burge


Carol Jean Vorderman (born 24 December 1960) is a British television presenter. She was born in Bedford and raised in Prestatyn, North Wales. Her father was Dutch; her mother is Welsh. She studied engineering at Sidney Sussex College, University of Cambridge. She is best known for the Channel 4 game show Countdown in which she checked the number solutions from the contestants and provided the correct ones if they weren't spotted, she was on the show from 1982 to 2008 and from 1989 onwards, she became the co-host with Richard Whiteley when she also put up the letters and numbers tiles. She was devastated when Whiteley died in 2005. She is a regular panellist on ITV1 talk show Loose Women. She was a contestant in the second series of Strictly Come Dancing in 2004. In 2013 she presented a series about cooking on ITV called Food Glorious Food. She has written books about detox diets.

References

Other websites

British television presenters
British television talk show hosts
Channel 4 presenters
ITV presenters
People from Bedford
Strictly Come Dancing participants
1960 births
Living people

Carol Vorderman


The 1952 Gator Bowl was an American college football bowl game played on January 1, 1952, at Gator Bowl Stadium in Jacksonville, Florida.  It was the seventh annual playing of the Gator Bowl.  The game pitted the Miami Hurricanes against the Clemson Tigers

Background
The Hurricanes, after losing their first game of the season to Tulane, won the next four games to lean into the AP rankings at #19 before facing #14 Kentucky. However, a 32–0 loss in Kentucky dropped them out of the rankings, though they did win three of their final four games to finish with seven regular season victories, a slight drop from the nine the previous season. This was their third bowl game in six years and first bowl game appearance outside of the Orange Bowl.

Clemson won the first three games of the season to rise to #16 in the polls before a matchup with #20 Pacific dropped them out, with a loss to South Carolina twelve days later making them 3–2. The Tigers would rebound to win their final four regular season games to finish 5th in the Southern Conference while finishing their fourth consecutive season .500 or better. This was their third bowl game in four seasons and second Gator bowl in three years.

Game summary
Harry Mellios scored two touchdowns for Miami (the first from 11 yards out and the second from 2 yards out) in the first half, with the scores proving to be the difference in a game dominated by stagnation. Miami won the game despite having less first downs (5 to Clemson's 14), less rushing yards (119 to the Tigers' 145), less passing yards (55 to Clemson's 88), and more penalties and punts (four for 30 yards and 9 punts for 44.5 yards average). However, it was the four interceptions thrown by Clemson quarterback Billy Hair (all caught by MVP Jim Dooley, who played both offense and defense) that proved crucial to the victory.

Aftermath
Miami was not invited to another bowl game until 1961 (though they did finish 6th ranked in the AP Poll in 1956). Their next Gator Bowl appearance would not be until 2000. Clemson left the Southern Conference after the game, joining the Atlantic Coast Conference in 1953. They were not invited to a bowl game again until 1957, with the next Gator Bowl appearance not being until 1977.

References

Gator Bowl
Gator Bowl
Miami Hurricanes football bowl games
Clemson Tigers football bowl games
Gator Bowl
January 1952 sports events in the United States

1952 Gator Bowl


Drunk walking describes people intoxicated by alcohol walking in public spaces. While there are long-standing social stigmas and laws against drunk driving, only more recently have the personal and social dangers of drunk walking become apparent. One study on pedestrians struck by vehicles found that alcohol users were twice as likely to cross against the signal or outside of a crosswalk than sober pedestrians. Alcohol use was also associated with more severe injuries and longer hospital stays (3.89 days vs. 1.82 days).

Statistics

US
U.S. department of transportation data from 2009 reported that 4,092 pedestrians were killed and 13.6% of them were under the influence of alcohol, drugs or medication. Pedestrian injury accounts for 11% of all road user fatalities.  In the United States in 2006 there were 4,784 fatalities and 61,000 injuries from pedestrian injury.  In 2007 there were 4,654 fatalities and 70,000 injuries.

Canada
In Canada, injury is the prominent source of death for those under 45 years of age and the fourth most collective reason of death for all ages.  Traumatic pedestrian injury results in nearly 4,000 hospitalisations in Canada yearly.  The outcome of these injuries come from the interaction of environmental factors changing.

Australia
In 2011, the Pedestrian Council of Australia launched a campaign called "Never Let a Mate Walk Home Drunk", in an effort to curb the high number of pedestrians killed on Australian roads. 20% of pedestrians killed on Australian roads have a BAC exceeding 0.05%, and 30% of those killed or seriously injured have a BAC over 0.08%.

Between 2003–2006 in Adelaide there were 40 pedestrian fatalities, and of those 12 were found to be drunk. In three or four of these cases it was found that they were either lying or sitting on the ground at night. In Australia, men are the biggest culprits with a study done between 1998–2002 with 38% of fatal incidents to pedestrians happening to males ages 15–54, and out of those 78% were over the legal limit to drive.

Legality

Spain
In 2015 Spanish authorities proposed rules allowing police officers to issue breathalyzer tests to pedestrians involved in accidents. As of 2023, pedestrians who refuse to be tested for alcohol can be fined up to €1,000.

United States

Iowa
Being drunk or pretending to be drunk in a public place is a misdemeanor in the state of Iowa.

See also
Alcohol intoxication
Public intoxication
Drunk driving

References

Alcohol abuse
Drinking culture
Health risk

Drunk walking


Johann Tobias Mayer (5 May 1752 – 30 November 1830) was a German physicist.

Personal and professional life

Mayer, born in Göttingen, was the first child of the astronomer Tobias Mayer and his wife Maria. The elder Mayer, a well-known Göttingen professor of geography, physics, and astronomy, died in 1762, when Johann was only ten.

Johann Tobias Mayer studied theology and philosophy since 1769 at the Georg-August University of Göttingen (founded 1737) under Abraham Gotthelf Kästner and later also with Georg Christoph Lichtenberg.  After graduating in 1773, Mayer worked as a lecturer in mathematics and as an astronomer.  On 17 November 1779, he was called to the University of Altdorf, where he worked from 1780 to 1786.  He later taught mathematics and physics at Friedrich-Alexander-University, Erlangen-Nuremberg, and in 1799, he succeeded Lichtenberg at Göttingen.  The mathematician Enno Dirksen was one of his doctoral students.

Mayer was well known for his mathematics and natural science textbooks. The textbook Anfangsgründe der Naturlehre zum Behuf der Vorlesungen über die Experimental-Physik from 1801 was the most influential of its time in the German-speaking countries. Mayer's research in experimental physics and astronomy was published in Annalen der Physik.

Mayer and his wife Johanna had five children. Mayer died in Göttingen.

The Leonardo da Vinci Proof of the Pythagorean Theorem

A proof of the Pythagorean theorem ascribed to Leonardo da Vinci is now claimed to have been authored by Mayer in 1772.

See also
Lorentz force

References

External links
 Entry in the Mathematics Genealogy Project
 Astronomie in Nürnberg (in German)

1752 births
1830 deaths
18th-century German mathematicians
University of Göttingen alumni
Academic staff of the University of Göttingen
19th-century German physicists
19th-century German mathematicians
18th-century German physicists
Scientists from Göttingen

Johann Tobias Mayer


Dumog is the Filipino style of wrestling while standing upright and refers to the grappling aspect of Filipino martial arts. The word dumog is most commonly used in Mindanao and the Visayas, while the word buno is used in Luzon, specifically in the Southern Tagalog-speaking provinces as far south as Mindoro. Tribal groups such as the Ifugao, Samal, Ibanag, Manobo, Dumagat, and Maranao are said to practice grappling arts known respectively as , , , , , , and ; while ethnic groups such as the Tagalog, Ilokano, Cebuano, Bicolano, Pampanga, and Pangasinan, are said to practice grappling arts known as , , , , , and .

Techniques encompass a variety of pushes, pulls, weight shifts and joint locks designed to "move" the opponent, often taking advantage of their weight and direction of force to throw them off balance. Dumog is based on the concept of "control points" or "choke points" on the human body, which are manipulated – for example: by grabbing, pushing, pulling - in order to disrupt the opponent's balance and to keep him off balance. This also creates opportunities for close quarter striking using head butts, knees, forearms and elbows. Dumog also contains methods of joint-locking and choking, as well as takedowns, throws and submission holds. Dumog techniques can be assisted by the environment around you, a wall, lampost or vehicle for example, which helps to immobilise the opponent, or hurt him further by collision with the object. Similarly, Dumog techniques can be used to manipulate an opponent for use as a shield to protect yourself during a multiple attacker scenario, or to quickly move an unwanted person from an area, much like security or law enforcement "come-along" type techniques. Pain compliance is an important aspect of any grappling art. Hence, Dumog techniques can be complemented by nerve point attacks, as well as Kino-mutai which is the term generally used to include pinching, biting, gouging, ripping/tearing methods.

Dumog is taught in most Filipino Martial Arts styles as a small addition to their vast syllabus. However, there are a small handful of FMA based systems such as Harimaw Buno, Apolaki Krav Maga and Dirty Boxing and Garimot Buno whose training focuses on training the art of dumog in much more detail.

Visayan Dumog

Just like the distinct art of Sikaran from Rizal province, the people from the provinces of Antique, Iloilo and Capiz in Panay Island have their own distinct form and traditional sport of Dumog. It has been a pastime enjoyed by young and old for generations and its skilled players have consistently been recruited by the Philippine Wrestling Team.

See also
 Filipino martial arts
 Eskrima
 Sikaran
 Silat
 Kuntao

References

Philippine martial arts
Wrestling in the Philippines
Folk wrestling styles

Dumog


Bertha Elba Sanseverino Mansilla (April 25, 1946 – June 18, 2018) was a Uruguayan politician and member of the Broad Front (Frente Amplio) since 1971 and the Liber Seregni Front faction of the Uruguay Assembly, a social democratic political party. Sanseverino served as a member of the Departmental Board of Montevideo (), the legislative body of Montevideo Department, for two terms from 1995 until 2004. In 2010, she was elected to the national Chamber of Representatives of Uruguay, where she served until her death in office in June 2018.

Biography
Bertha Sanseverino was born in Colonia del Sacramento on April 25, 1946. She became the leader of the Law Student Center (Centro de Estudiantes de Derecho) in 1968 and a member of the Federation of Uruguayan University Students (la Federación de Estudiantes Universitarios Uruguayos) beginning in 1970.

Sanseverino had been a member of the Broad Front since its establishment in 1971. She and her husband, Nelson Latorre, were opponents of the Civic-military dictatorship of Uruguay, a military dictatorship which ruled the country from 1973 until 1985. In 1977, Bertha Sanseverino fled into exile in France with her daughter following the arrest of her husband by the military regime.

Sanseverino returned from exile following the restoration of democracy in the mid-1980s. She was elected to the Departmental Board of Montevideo Department in 1994 and won re-election to the Board in 1999.

In 2005, Uruguay President Tabaré Vázquez, the first Broad Front politician to achieve the presidency, appointed Sanseverino as head of the  Plan de Atención Nacional a la Emergencia Social (PANES), an agency within the Ministry of Social Development (MIDES). She was later appointed National Director of Critical Assistance and Social Inclusion. Sanseverino remained at the Ministry of Social Development until February 2010, when she was sworn in as an elected member of the Chamber of Representatives of Uruguay.

Sanseverino, a sitting member of the Chamber of Representatives, died in Montevideo on June 18, 2018, at the age of 72. A At the time, she had been hospitalized at the Centro de Tratamiento Intensivo (CTI) hospital in Montevideo for a week due to serious health conditions.

References

1946 births
2018 deaths
Members of the Chamber of Representatives of Uruguay
21st-century Uruguayan women politicians
21st-century Uruguayan politicians
Uruguayan exiles
Broad Front (Uruguay) politicians
Uruguay Assembly politicians
Uruguayan expatriates in France
Politicians from Montevideo

Bertha Sanseverino


The Captain Nathaniel Hayden House is a historic house at 128 Hayden Station Road in Windsor, Connecticut.  Built in 1763, it is an excellent local example of Colonial brick architecture. It was listed on the National Register of Historic Places in 1988.

Captain Hayden
Nathaniel Hayden, son of Nathaniel Hayden, was born on December 14, 1738.  He first married Anna Flier, then Rhoda Lyman.  With Rhoda, he had four children:  Nancy, Nathaniel Lyman, Naomi, and Pliny.  He went to work with his father as a farmer and a shoemaker but joined the Continental Army.  When news of the Battles of Lexington and Concord reached Connecticut, he led 23 men to Massachusetts to take part.

When George Washington evacuated New York City during the Battle of Long Island in 1776, Hayden was with the army.  He also led a group in 1777 to thwart John Burgoyne at Saratoga, but Burgoyne surrendered before he arrived.

The house
The house is a -story brick structure with a side-gable gambrel roof, end chimneys, and a rear wood-frame ell.  The main entrance is a double door centered on the front facade, topped by a transom window.  It was built by Nathaniel Hayden in 1763. The home was inherited by Captain Hayden's son Nathaniel.  He occupied it with his wife Lucretia and their children.  "They occupied the spacious brick house built by their father.  The tannery and the shoemaker's shop were unoccupied, and they then gave their undivided attention to their farm..."

It was then passed down to Nathaniel Lyman Hayden Junior, born in 1805, who died there in 1875 after many years of traveling as a banker and living in South Carolina and New York City.

The house continues to be a private residence.

See also
 National Register of Historic Places listings in Windsor, Connecticut

References

Houses on the National Register of Historic Places in Connecticut
Hayden
National Register of Historic Places in Hartford County, Connecticut

Capt. Nathaniel Hayden House


Ralph Paynel or Paganel (fl. 1089) was an 11th-century Norman, a landowner, partisan of William II of England, and sheriff of Yorkshire.

Life
Paynel was probably a member of the Norman family which held land in the Duchy of Normandy at Montiers Hubert (now Les Moutiers-Hubert, Calvados), and in the honour of Lieuvin, south of Beuzeville (now in Eure).

In 1086 Paynel held ten lordships in Devon, five in Somerset, 15 in Lincolnshire, 15 in Yorkshire, and others in Gloucestershire and Northamptonshire. He received the lands which had belonged to Merleswain.

In 1088 he was sheriff of Yorkshire, and seized the lands of William of St. Calais, the bishop of Durham, at the command of William II, whose cause he defended at the meeting at Salisbury in November 1088. In 1089 he refounded the priory of Holy Trinity, York, and made it a cell to Marmoutier Abbey; to it he gave Drax, his chief Yorkshire vill.

Family
By his wife Matilda, Paynel had four sons: William Paynel, Jordan, Elias, and Alan.

Notes

Attribution

Anglo-Normans
11th-century English landowners
William II of England

Ralph Paynel


The Remote Automatic Weather Stations (RAWS) system is a network of automated weather stations run by the U.S. Forest Service (USFS) and Bureau of Land Management (BLM) and monitored by the National Interagency Fire Center (NIFC), mainly to observe potential wildfire conditions.

Unlike the automated airport weather stations which are located at significant airports, RAWS stations are often located in remote areas, particularly in national forests. Because of this, they usually are not connected to the electrical grid, but rather have their own solar panels, and a battery to store power for overnight reporting. Some instead run on a generator. In both cases, data important to operating the station itself, such as battery voltage or fuel level, is often included in the hourly reports.

Also because of the remote locations, most communicate with a modem via telephone, or via a VSAT connection to a GOES satellite.

In this regard, they are similar to mesonets and may be mesonets if the distance between stations (spatial resolution) is sufficiently dense. They often lack the consistently high-quality data needed for use in numerical weather prediction and climatology, however. Road Weather Information System (RWIS) may likewise be self-powered and located in remote areas.

Portable RAWS
There are times when a portable weather station is required, such as planned ignitions, wildfires, and other projects where there is a need to collect and share weather information.
Portable stations may also be referred to as "quick deploy" or QD, and this should be indicated within the name of the station to allow proper interpretation of the collected data.

External links

 National Interagency Remote Automatic Weather Stations (RAWS) Homepage

Meteorological stations
Wildfire prevention
Wildfire suppression equipment

Remote Automated Weather Station


Religion in Ethiopia consists of a number of faiths. Among these mainly Abrahamic religions, the most numerous is Christianity (Ethiopian Orthodoxy, P'ent'ay, Roman Catholic) totaling at 67.3%, followed by Islam at 31.3%. There is also a longstanding but small Ethiopian Jewish community. Some adherents of the Bahá'í Faith likewise exist in a number of urban and rural areas. Additionally, there is also a substantial population of the adherents of traditional faiths.

According to the national census conducted in 2007, over 32 million people or 43.5% were reported to be Ethiopian Orthodox Christians, over 25 million or 33.9% were reported to be Muslim, 13.7 million, or 18.6%, were P'ent'ay Christians, and just under two million or 2.6% adhered to traditional beliefs. Neither in the 2007 census, nor in the 1994 census, were responses reported in further detail: for example, those who identified themselves as Hindus, Jewish, Bahá'í, agnostics or atheists were counted as "Other".

The Kingdom of Aksum in present-day Ethiopia and Eritrea was one of the first Christian countries in the world, having officially adopted Christianity as the state religion in the 4th century. The Ethiopian Empire was the only region of Africa to survive the expansion of Islam as a Christian state.

Geography
In general, most of the Christians (largely members of the non-Chalcedonian Ethiopian Orthodox Tewahedo Church) live in the highlands, while Muslims and adherents of traditional African religions tend to inhabit more lowland regions in the east and south of the country. The numerous indigenous African religions in Ethiopia operate mainly in the far southwest and western borderlands.

Abrahamic religions

Ethiopia has close historical ties to all three of the world's major Abrahamic religions. Christians form the majority of the population. Islam is the second most followed religion, with 33.9% of the population being adherents. 2.6% of the population (mainly in the far south and southwest) follow traditional religions; other religions (the Bahá'í Faith, Judaism, etc.) make up the remaining 0.6%. Ethiopia is the site of the first hijra in Islamic history and the oldest Muslim settlement in Africa at Negash. Until the 1980s, a substantial population of Ethiopian Jews resided in Ethiopia. The country is also the spiritual homeland of the Rastafari religious movement.

Christianity

Ethiopia is one of the oldest Christian states in the world. The Ethiopian Orthodox Church is an Oriental Orthodox Church, which is the largest Christian denomination in Ethiopia. It was part of the Coptic Orthodox Church until 1959, and is the only pre-colonial Orthodox church in Sub-Saharan Africa. The apostle St. Matthew is said to have died in Ethiopia.

In 2016, the government stated that 67% of the country is Christian (44% of the population belonging to the Ethiopian Orthodox Church).

According to the government's 1994 census (which the CIA World Factbook follows), 61.6% of the Ethiopian population was Christian: 50.6% of the total were Ethiopian Orthodox, 10.1% were various Protestant denominations (such as P'ent'ay and the Lutheran Ethiopian Evangelical Church Mekane Yesus), and Roman Catholics constituted 0.9% of the population).

Orthodox Ethiopian Christians are predominant in the Tigray (95.6%) and Amhara (82.5%), while the majority of Protestants live in the Southern Nations, Nationalities and Peoples Region or SNNPR (55.5% of the inhabitants) and the Oromia Region (4.8 million or 17.7%). According to the government's most recent census from 2007, Christians constitute 62.8% of the total population, with the largest group being Ethiopian Orthodox Christians at 43.5%, followed by Protestants 18.6% and Catholics at 0.7%. A 2015 study estimates some 400,000 Christian believers from a Muslim background in the country, most of them belonging to some form of Protestantism.

The Kingdom of Aksum was one of the first nations to officially accept Christianity, when St. Frumentius of Tyre, called Fremnatos or Abba Selama ("Father of Peace") in Ethiopia, converted King Ezana during the 4th century AD. Many believe that the Gospel had entered Ethiopia even earlier, with the royal official described as being baptised by Philip the Evangelist in chapter eight of the Acts of the Apostles (Acts 8:26–39). Orthodox Christianity has a long history in Ethiopia dating back to the 1st century, and is dominant in northern and central Ethiopia. Both Orthodox and Protestant Christianity have large representations in southern and western Ethiopia. A small ancient group of Jews, the Beta Israel, live in northwestern Ethiopia, though most emigrated to Israel in the last decades of the 20th century as part of the rescue missions undertaken by the Israeli government, Operation Moses and Operation Solomon. Some Israeli and Jewish scholars consider these Ethiopian Jews as a historical Lost Tribe of Israel (SOURCE NEEDED). Today, the Ethiopian Orthodox Tewahedo Church, part of Oriental Orthodoxy, is by far the largest denomination, though a number of Protestants (P'ent'ay) churches have recently gained ground. Since the 18th century there has existed a relatively small (uniate) Ethiopian Catholic Church in full communion with Rome, with adherents making up less than 1% of the total population.

The name "Ethiopia" (Hebrew Kush) is mentioned in the Bible numerous times (thirty-seven times in the King James version). Abyssinia is also mentioned in the Qur'an and Hadith. While many Ethiopians claim that the Bible references of Kush apply to their own ancient civilization, pointing out that the Gihon river, a name for the Nile, is said to flow through the land, some scholars believe that the use of the term referred to the Kingdom of Kush in particular, or Africa outside of Egypt in general. The modern name Ethiopia is from the Greek term Aethiopia used to translate Kush, and was applied to all of Sub-Saharan Africa, including what is now Sudan, but with a few classical geographers giving more detailed descriptions of present-day Ethiopia and Eritrea (e.g. Adulis) as well.

Islam

Islam in Ethiopia dates back to the founding of the religion; in 615, when a group of Muslims were counseled by Muhammad to escape persecution in Mecca and travel to Ethiopia via modern-day Eritrea, which was ruled by Ashama ibn Abjar, a pious Christian king. Bilal ibn Ribah, the first Muezzin, the person chosen to call the faithful to prayer, and one of the foremost companions of Muhammad, was born in Mecca to an Abyssinian mother. Moreover, the largest portion of non-Arab companions of Muhammad belonged to Ethiopian ethnic groups.

According to the most recent 2007 CSA governmental data, Muslims are 33.9% of the population, up from 32.8% in 1994 (according to the census data of that year).
Before the publication of the 2007 census results, however, the U.S. State Department estimated that "approximately 31% of the population is Sunni Muslim." Roughly 68% of Ethiopian Muslims are Sunni, whilst 23% are non-denominational Muslims, whilst another 2% adhere to other sects such as Shia, Quranist, Ibadi etc. and some belonging to various Sufi orders. Islam first arrived in Ethiopia in 614 with the First Migration to Abyssinia. Addis Ababa, Ethiopia's capital city, is home to about 443,821 Muslims or 16.2%. While Muslims can be found in almost every community, Islam is most prevalent in the Somali (98.4%), Afar (95.3%) and Oromia (47.5%) Regions. Haile Selassie's government reportedly concealed the actual figures of the Muslim population in order to present Ethiopia as a Christian nation to the outside world. The writers of Ethiopia: a country study claimed that Islam made up 50% of the total population in 1991 based on the 1984 census commissioned by the Derg regime. Some web columnist even say the Muslim population are the majority and disagree with the current Ethiopian governments claims.

Judaism

The Beta Israel, also known as the Falashas (though this term is considered derogatory), are a long-isolated group of African Jews who have lived in Ethiopia since antiquity. Their existence was not widely known to the outside world for many years, and they likewise were not aware of other Jewish groups outside of their own community. They became known to the West during the 19th and 20th centuries, and were accepted as Jews by the Israeli government in 1975. After this, Operation Moses and Operation Solomon, conducted in 1984 and 1991, respectively, airlifted the vast majority of the Ethiopian Jewish population to Israel, where there is currently a population of 150,000 Beta Israel. A small Jewish community still exists in Ethiopia, although it is mostly composed of Falash Mura, Ethiopian Jews who converted to Christianity in the past, and as such have not been recognized as Jews by the State of Israel, but have returned to Judaism (the Falash Mura now number some 22,000).

Bahá'í Faith

The Bahá'í Faith in Ethiopia begins after `Abdu'l-Bahá wrote letters encouraging taking the religion to Africa in 1916. Mr. Sabri Elais, then a 27-year-old Bahá'í from Alexandria, Egypt, introduced the Bahá'í Faith to Ethiopia in 1933. A year later, in November 1934, the first Bahá'í Local Spiritual Assembly in the country was formed in Addis Ababa. In 1962, Ethiopia Bahá'ís elected a National Spiritual Assembly. By 1963, there were seven localities with smaller groups of Bahá'ís in the country. The Association of Religion Data Archives estimated that there were around 23,000 Bahá'í adherents in 2010. The Ethiopian community celebrated its diamond jubile in January 2009.  the largest Bahá'í community is in Addis Ababa.
A number of towns (such as Awassa, Nazareth, Mekele, Succano and Shashemenie) and rural areas in Oromia and the Southern Nations, Nationalities, and People's Region (SNNPR) have active and growing Bahá'í communities.

Traditional faiths

An estimated 2.6% of Ethiopia's population adheres to various traditional faiths, according to the 2007 census (down from 4.6% in the 1994 census data). The largest numbers of practitioners of traditional religions are in the SNNPR (about 993,000 people) and Oromia (895,000).

Views on the emperors
Ethiopia is the spiritual homeland of the Rastafari movement, whose adherents believe Ethiopia is Zion. The Rastafari view Emperor Haile Selassie as Jesus, the human incarnation of God. The Emperor himself was the defender of the Ethiopian Orthodox Church, that also has a concept of Zion, . It is also used to refer to Axum, the ancient capital and religious centre of Ethiopian Orthodox Christians, or to its primary church, called Church of Our Lady Mary of Zion.

Freedom of religion
In 2023, the country was scored 1 out of 4 for religious freedom. Local conflicts have included violence along religious lines.

In the same year, it was ranked as the 39th worst country in the world to be a Christian.

Religious politics and tensions

Freedom of religion is provided by the constitution of 1995, and freedom of worship had also been guaranteed by the 1930 and 1955 Constitutions of Ethiopia, although in certain localities this principle is not always respected in practice. There is no state religion, and it is forbidden to form political parties based upon religion; all religious groups are required to register with the government, and renew their registration once every three years. It is a crime in Ethiopia to incite one religion against another. Ethiopian Orthodox Tewahedo Church published works by an unknown author written in Ge'ez and translated to Amharic in 1986 which claimed Habesha should refrain from sexual intercourse with Oromo, Muslims, Shanqella, Falasha and animals because it was an abomination. Discrimination against Muslims has been rampant since the creation of modern Ethiopia, Muslims were marginalized in the Haile Selassie era. Haile Selassie actually came to power during the rise of opposition to Muslims in government positions. U.S ambassador David H. Shinn stated in 2005 that the Ethiopian leadership continued to be largely Christian. Tension between Christian and Muslim Oromo were witnessed during the 2005 Ethiopian general election, when Muslim Arsi Oromo denounced the Shewa Oromo for participating in political nepotism. There is some tension between members of the Ethiopian Orthodox Church and Protestant Christians, as well as between the Ethiopian Orthodox and Muslims in general. According to the Barnabas Fund, 55 churches were torched in March 2011 in the Jimma Zone by Muslims after a dispute. In December 2019 several mosques and Muslim owned businesses were attacked in the Christian dominated Amhara Region.

Human rights groups have regularly accused the government of arresting activists, journalists and bloggers to stamp out dissent among some religious communities. Lengthy prison terms were handed to 17 Muslim activists on 3August 2015 ranging from 7 to 22 years. They were charged with trying to create an Islamic state in the majority Christian country. All the defendants denied the charges and claimed that they were merely protesting in defence of their rights.

Orthodox Christian–Muslim relations
In the Hadith, Prophet Mohammed explicitly prohibited jihad against the Abyssinians as long as they were not hostile to Muslims. This is because Abyssinia's (present-day Ethiopia) Aksumite monarch embraced a group of Muslims embarking on the first Hijrah from Arabia, fleeing persecution from their homeland. The founder of Solomonic dynasty, Yekuno Amlak was heavily assisted by Muslim Sultanate of Showa in his struggle against the Zagwe dynasty. Yekuno Amlak paid back this favor when the Sultan of Shewa appealed to him to put down an insurrection in Showa.

These friendly and collaborative relations between Muslim and Christian states would soon deteriorate in the following centuries. In the early fourteenth century Emperor Amda Seyon launched a crusade against the neighboring Muslim state of Ifat Sultanate, several mosques were demolished. In the early fifteenth century Emperor Zara Yaqob invaded the Muslim state of Hadiya Sultanate and married the captured Hadiya princess Eleni which was condemned by Muslims. In the late fifteenth century Adal Sultanate invaded Abyssinia led by Imam Mahfuz, his defeat brought about the early 16th century Jihad of the Adalese Imam Ahmed Gran against Ethiopia, where several churches were demolished. In the nineteenth century during the reign of emperors Tewodros II, Yohannes IV and Menelik II, numerous Muslims were forced to convert to Christianity or displaced from their homelands. Muslims were furthermore treated as second class citizens and restrictions were put in place on how they could practice their religion. A Muslim separatist movement called the "Islamic State of Afaria" was noted as seeking a sharia-compliant constitution in 1990.

Adherents

See also
 Bahá'í Faith in Ethiopia
 Buda (folklore)
 Catholic Church in Ethiopia
 Christianity in Ethiopia
 Demographics of Ethiopia
 Ethiopian Catholic Church
 Ethiopian Jews
 Ethiopian Orthodox Tewahedo Church
 Islam in Ethiopia
 P'ent'ay (Ethiopian Evangelicalism)
 Zār

References

External links
 Berhanu Abegaz, "Ethiopia: A Model Nation of Minorities"

Religion in Ethiopia


Auguste Bouché-Leclercq (30 July 1842 – 19 July 1923) was a French historian.

Life

Auguste Bouché-Leclercq was born in 1842 at Francières, Oise as son of Louis-Thomas Bouché and Marie-Joséphine Leclercq. His parents were farmers. He was educated at seminaries and took his school-leaving exam in 1861 in Paris. Later he travelled as private tutor several months through Italian and German cities. In 1866 he was grammar school teacher at Meaux. In 1872 he received his doctorate in philosophy and was from 1873-1878 professor of ancient literature at the philosophical faculty of Montpellier. In 1876 he married Marie Julie Guillaume and had with her three sons and one daughter. He became professor of ancient history in Paris in 1887, member of the Académie des Inscriptions et Belles-Lettres in 1898 and officer of the Legion of Honour in 1903. He retired in 1918 and died in 1923 at Nogent-sur-Marne.

Bouché-Leclercq's research centred on the ancient history of religion and the history of Hellenism. He wrote important works about the Ptolemaic dynasty and the Seleucid Empire and translated the works of German historians into French, for example, 1883-1885 the Geschichte des Hellenismus by Johann Gustav Droysen.

Works (incomplete)
1871 Les pontifes de l'ancienne Rome (thesis)
1879 Histoire de la divination dans l'antiquité
1883 Histoire grecque
1886 Manuel des institutions romaines
1888 Histoire de la Grèce sous la domination des romains
1899 L'astrologie grecque
1900 Leçons d'histoire grecque
1903 Histoire des Lagides
1913 Histoire des Séleucides (323-64 avant J.-C.)

References
 M. Prévost: Bouché-Leclercq, Auguste. In: Dictionnaire de Biographie française, vol. 6 (1954), col. 1195.

External links
Historians of Astrology - by Lester Ness (Changchun University of Technology) at cura.free.fr

People from Oise
1842 births
1923 deaths
Academic staff of the University of Montpellier
19th-century French historians
20th-century French historians
French scholars of Roman history
Members of the Académie des Inscriptions et Belles-Lettres
Officers of the Order of Saints Maurice and Lazarus
Officers of the Legion of Honour
French hellenists
Academic staff of the University of Paris

Auguste Bouché-Leclercq