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Islam Fastest-Growing In World, Christianity 2nd, 'Nones' 3rd Largest: Pew Report

Islam Fastest-Growing In World, Christianity 2nd, 'Nones' 3rd Largest: Pew Report

NDTVa day ago

New Delhi:
Islam is the fastest-growing religion in the world, with the Muslim population growing by 347 million in ten years between 2010 and 2020, a report by the Pew Research Center said. According to the report, Christianity stood second, followed by 'nones' (people with no religious affiliation). Hindus stood fourth in the world population.
The Pew's 'Global Religious Landscape' report, published on June 9, reveals how population growth has influenced the global religious landscape. It mainly focuses on seven categories: Christians, Muslims, Hindus, Buddhists, Jews, people who belong to other religions, and those who are religiously unaffiliated.
The report mentioned that the rise in the number of Muslims is more than all other religions combined, and the shares of the Muslim population globally rose by 1.8 percentage points to 25.6 per cent.
Islam is followed by Christianity - even though it is the world's biggest religious group.
The number of Christians rose by 122 million, reaching 2.3 billion. However, as a share of the world's population, they fell 1.8 percentage points to 28.8 per cent - placing second to Islam, the report said. This is primarily due to the growth among the non-Christian population and those who left the religion. Most former Christians no longer identify with any religion, but some now identify with a different religion, the survey mentioned.
The decline in Christianity was witnessed in Europe, North America, the Americas, Australia, and New Zealand, it added.
'Nones' took the place of the third-largest growing group, with the number of religiously unaffiliated people rising by 270 million to 1.9 billion. The share of 'nones' in the world population climbed nearly a full percentage point to 24.2 per cent.
Hindus, according to the report, grew at about the same rate as the world's overall population. The religion stood fourth in the fastest-growing list. The report said that the number of Hindus rose by 126 million, reaching 1.2 billion. As a proportion of the global population, Hindus held steady at 14.9 per cent - a slight drop as compared to 2010 (15 per cent).
The Jewish population grew by around six per cent in the 10 years - from 14 million to 15 million people, the report said. As of 2020, 45.9 per cent of Jews lived in Israel - the highest Jewish population in any country. This was followed by 41.2 per cent in North America.
According to the report, Buddhist were the only major religious group that had fewer people in 2020 than a decade earlier. The number of Buddhists in the world dropped by 0.8 per cent.
The age profile
The study mentions that in 2020, Muslims had the highest proportion of children in their population (33 per cent of all Muslims worldwide are under 15). The youthfulness of Muslims is tied to the fact that nearly four-in-ten of the world's Muslims live in sub-Saharan Africa and the Middle East-North Africa region - places with relatively young populations, it said.
Jews and Buddhists have the highest proportion of older adults - 36 per cent in each group are ages 50 and older.
Christians have a large presence in many regions, from the most youthful in sub-Saharan Africa to the least in Europe. Hindus, on the other hand, have a larger population between the ages of 15 to 49 (55 per cent), followed by youngsters of 33 per cent.

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From Man to God: The Story of Bhagwan Birsa Munda
From Man to God: The Story of Bhagwan Birsa Munda

Hindustan Times

timean hour ago

  • Hindustan Times

From Man to God: The Story of Bhagwan Birsa Munda

Across India's rich tribal hinterland, the influence of various Hindu and Muslim kingdoms—often including Hindu vassals—remains evident in the region's historical inscriptions, as well as the numerous temples and mosques built over the last millennium. In Jharkhand, it is not these mainstream religions that alone command respect, but a string of tribal heroes who resisted all forms of oppression—whether under Hindu, Muslim, or British rule—are most deeply revered. And none captures the imagination more than Birsa Munda who in a short life of barely 30 years transformed from a mortal to 'Dharti Aaba' and finally immortalised as Bhagwan Birsa Munda. Retracing Birsa and his roots 'Chota Nagpur' is a familiar term but misunderstood term for most Indians, it is neither 'chota' or small nor is it really about Nagpur. An interesting origin legend among the Mundas and other tribes offers an explanation. Millennia ago, Birsa's nomadic ancestors found a home by using a tree trunk to cross a river in spate. Inside, they found a tiny mouse (chutu), a good omen that they thought saved their life. Two leaders of the group were named Chutu Haram and Nagu. 'A sub clan with its legends and history grew up around the episode. Subsequently, Chutu was corrupted into Chuta and later still into Chota, and Nagu into Nag', writes K S Singh, in his seminal work, 'Birsa Munda and his Movement: 1874-1901.' Birsa was born in 1875 in either Ulihatu village where his father was born or nearby Chalkad, both in present-day Khunti district. Following Munda tradition his parents named him on the day of the week he was born, Thursday. The family was not affluent, Birsa was born in a simple bamboo hut. He was exposed to Christianity in his pre-teens, through preachers who were a common feature in the region. Various Christian missionaries, German and British had established presence since the early 1840s. When not at school Birsa would graze sheep and goat, help in chores, and also find a lifelong hobby of playing the flute, which would later be woven into legends. The period between 1850 and 1900s saw several tribal insurrections and rebellions. As K.P Singh posits, the breakdown of the tribal agrarian order and the movement of non-tribal into tribal regions, and the advent of Christianity was exacerbated under colonial rule. This had dual consequences: the rise of a revivalist movement that sought to preserve and safeguard indigenous cultural practices, tradition and identity that had eroded, and armed resistance movements. Interestingly, the influx of non-tribals, usually 'middle- castes' of Hindus, into these lands can be traced to the advent of the feudal state in the medieval period, where non-tribal peasants were invited by the chiefs in Chotanagpur to generate surplus, something the tribals with their primitive implements could not generate. Therefore, a new class of middlemen had arisen–between the administration, the chief and the people. These were the farmers (thikadars), merchants, and moneylenders. The Raja of Chotanagpur, Udai Pratap Nath Shah Deo, himself belonging to a non-elite Hindu caste, had, in the 1860s begun to create jagirs (land grants) for maintenance. For the Mundas, Singh notes, that by the 19th century, these dikus (outsiders) had occupied most of the land; 'by 1874, the authority of the old Munda or Oraon chiefs had been almost entirely effaced by that of the farmers, introduced by the superior landlord… the peace and homogeneity of the village was gone. True, the Munda village was not an exclusive tribal unit, but the non-Mundas like the weavers, carpenters, etc. were socially and economically subordinate to the Mundas. The new dominant elements, on the other hand, disrupted the agrarian base of the village. It was a hurricane that blew over the land'. 'In some villages, the aborigines had completely lost their proprietary rights and had been reduced to the position of farm labourers'. This eventually led to the destruction of the Munda khunkatti system or clan ownership of land. This, Singh asserts, 'shook old society to its roots'. Christianity was not the only religious influence, Vaishanavites, Shaivties, and Kabitpanthis too were present. And, later Birsa would amalgamate all of them with tribal animist beliefs. Joseph Bara, writes in 'Setting the Record Straight on Birsa Munda and His Political Legacy', '…Birsa assumed the role of a religious guru—'Bhagwan' or 'Dharti Aba'—and a messiah of the crisis-ridden Adivasi society. He devised his own religious tenets, practices, and prayers, drawing upon Hinduism, Christianity, and Munda beliefs. Channelling people's support for religious belief into political action, Birsa forayed into the agrarian cause, which had already gained traction by then'. Birsa's uprising: A Land Struggle, not Religious Conflict Birsa has been misrepresented, and so has been the Ulgulan or the Munda rebellion of 1899-1900. It is not easy to characterise it as either an anti-colonial uprising or an anti-Christianity revolt. Birsa only followed in the wake of other rebellions and movements to regain tribal autonomy and control over their way of life and also their future. Right before his uprising the Saradari Larai movement had tried to win similar rights by following non-violent and constitutional methods (read petitions and presentations) to persuade the British and their agents such as the Raja of Chota Nagpur, but they had failed. Birsa, a shrewd strategist took advantage of the disgruntled tribals who felt let down by their Christian patrons and padres. Dr Bara writes, 'The enemies were named, in local expression, as 'Rajas, Hakims, Zamindars, Christians and Samsars (non-Christians)…Zamindars, the traditional exploiters, were among the most hated foes. Believing that the inscription of Raja's authority was kept in his official shrine, Chutia Temple, the first operation of Birsa upon his release from jail in 1997 was to lead a midnight attack on the shrine. Birsa also attacked British rulers, the key enemy and the patron of zamindars and other dikus. Christian missionaries were considered alongside the colonial rulers with the slogan of 'topi topi ek topi' , meaning hat-donning white men, whether officials or missionaries, are of the same breed'. Munda united scattered Adivasi communities living on the periphery of British colonial rule, dedicating himself to the mission of protecting their ancestral lands. The tumult lasted less than a month but like a wild fire it spread fast over 400 square miles of Chota Nagpur. Though the official death toll at was less than 100 it shook the British rule a great deal, perhaps the most since the 1857 uprising. On January 15, 1900, British-Indian troops fired at a Munda congregation at Dombari hill killing more than 16 including women and children (unofficial accounts say 400 were massacred). Birsa himself was soon betrayed for the reward of ₹500 and was arrested, he died of cholera in jail on June 9, 1900. Even before his death Birsa had achieved limited land reforms, in 1897 the British abolished forced labour, and the next year the government started laying the groundwork for a new land settlement legislation which finally culminated with the promulgation of Chota Nagpur Tenancy (CNT) Act in 1908, which led to the protection of tribal rights. HistoriCity is a column by author Valay Singh that narrates the story of a city that is in the news, by going back to its documented history, mythology and archaeological digs. The views expressed are personal. Get 360° coverage—from daily headlines to 100 year archives.

Not Pakistan, Malaysia, UAE, THIS MUSLIM majority country has largest HINDU populations
Not Pakistan, Malaysia, UAE, THIS MUSLIM majority country has largest HINDU populations

India.com

timean hour ago

  • India.com

Not Pakistan, Malaysia, UAE, THIS MUSLIM majority country has largest HINDU populations

New Delhi: The global Muslim population is growing rapidly, while the number of Christians has also seen a steady increase over the years. It is important to note that after Christians, Muslims, and atheists, Hinduism is the fourth largest religious group in the world. India alone is home to 95% of the global Hindu population. Hindus form the largest religious group in India, Nepal, and Mauritius. However, one surprising fact is that there are five Muslim-majority countries in the world where a significant number of Hindus live. In this article, we will talk about the countries where most the number of Muslims live. Here are some of the important details: Between 2010 and 2020, the number of Hindus in the world increased by 12 percent, according to the Pew Research Center. This figure rose from approximately 1.1 billion to around 1.2 billion. Since the non-Hindu population also grew at nearly the same rate, the Hindu share of the global population remained stable. The vast majority of Hindus (99%) lived in the Asia-Pacific region by 2020. The remaining Hindus mostly resided in North America or the Middle East–North Africa region. In both of these regions, Hindus made up 0.3% of the population. In South Asian countries like India, Nepal, Pakistan, and Bangladesh, there was a slight decline in the share of the Hindu population. However, none of these changes reached the 5 percentage point mark. These 5 Muslim-majority countries have the highest Hindu population: Bangladesh: 13,140,000 13,140,000 Pakistan: 50,30,000 Indonesia: 43,50.000 Malaysia: 20, 70,000 UAE: 11, 10,000 Notably, there was no major change (at least 5 percentage points) in the share of the Hindu population in any country or region. Some minor changes occurred due to migration. For example, there was an outmigration of people of Indian origin from Fiji, while the number of Hindu migrants increased in Oman. Between 2010 and 2020, the number of Hindus grew the fastest in the Middle East–North Africa region. The Hindu population there reached 3.2 million, marking a 62% increase. In North America, the Hindu population rose to 3.6 million, reflecting a 55% increase in their total population.

All you need is love: Why Rumi lives inside everyone in times of gloom
All you need is love: Why Rumi lives inside everyone in times of gloom

The Hindu

time7 hours ago

  • The Hindu

All you need is love: Why Rumi lives inside everyone in times of gloom

There may not be a Shams around to guide us and lend a helping hand, but there is a bit of Rumi inside each one of us. He resides in every heart that's loved and lost, and understands that a man who knows no love knows no sorrow. He resides in a heart that confides, 'I once had a thousand desires but in my one desire to know you, all else melted away.' Each heart reverberates to Rumi. Ask Coleman Barks, whose works on Rumi can light up the gloomiest of evenings besides filling up your bookshelf. As Robert Bly once wrote, recommending Barks' The Essential Rumi, 'Coleman Barks has brought an immense gift to the study of Islamic poetry. His versions, witty and touched by Southern courtesy, support an exuberant Rumi never achieved before in English.' Room for conversation A few pages into the book, and one realises there is a bit of Rumi to take away from each poem. For instance, 'The Far Mosque', where Rumi, alluding to Suleiman, one of the prophets of Islam, writes, 'The place that Solomon made to worship in, called the Far Mosque, is not built of earth and water and stone, but of intention and wisdom and mystical conversation and compassionate action/Every part of it is intelligence and responsive to every other.' Called Jelaluddin Balkhi by the Afghans, where he was born in 1207, the fear of the rampaging Mongols forced his family to migrate to Konya in Turkey. The son of a well-respected theologian father, Rumi was initially an orthodox scholar of Islam. It all changed with a chance meeting with a wandering dervish, Shams of Tabriz. The two became inseparable. Even as a debate rages about the nature of their relationship, most agree that Shams did become Rumi's mentor. So much so that even after Shams was probably murdered, Rumi continued to believe that Shams was now part of him, and when he wrote his poetry, it was Shams writing through him. The making of a mystic Brad Gooch, an authority on Rumi, writes in Rumi's Secret: The Life of the Sufi Poet of Love, 'of the disruptive appearance of Shams' who 'taught him to whirl and transformed him from a respectable Muslim preacher into a poet and a mystic'. Such indecipherable love led to millions reading Rumi to turn a mirror to their inner selves. A Rumi reader is an explorer, a seeker. Rumi, writes Gooch, 'made claims for a religion of love' that went beyond organised faith. Rumi was a font from which everyone drank and came back richer, wiser. Today, he is the best-selling poet in the U.S. and his words have soothed musicians like Madonna and Chris Martin during challenging times in their lives with the latter often quoting one of Rumi's poems, 'This being human is a guest house/Every morning a new arrival/ A joy, a depression, a meanness/some momentary awareness comes/ as an unexpected visitor.' Unsurprisingly, the Rumi books keep coming. Noted author-translator Farrukh Dhondy has just penned Rumi: A New Selection (HarperPerennial), wherein he explains the reason for the abiding love for Rumi. Dhondy writes in a book itself deserving of much love and re-reading, 'The sales of his books in American translation surpass those of William Shakespeare, John Keats, T.S. Rumi's great work, the 'Masnavi', is sometimes dubbed 'the Quran in verse'. It certainly is devoted to Islam, but to a version and interpretation of Islam with a long and widely adopted history loosely referred to in all its variations as 'Sufism'.' Dedicated to the divine Interestingly, most of his ardent fans are not followers of Islam. They come to Rumi for mystical self-realisation. And for love. Dhondy analyses, 'Rumi's verse doesn't celebrate explicit Romeo and Juliet interaction. The 'love' it celebrates can never be interpreted as the desperate emotion one has for the girl next door. The love expressed in Rumi's works, the six volumes and twenty-four thousand verses of the Masnavi, his Diwan-i-Shams dedicated to his inspiration and 'lover' Shams-u-Tabrez, and in his discourses and lectures, is a dedication to the Rumi openly professes 'love' for his inspiration and spiritual partner, Shams, it's not an expression of a gay relationship, but rather a metaphor for a divine bond, a union of individual souls in a universal soul.' Not known to many, Shams himself had great respect for Rumi's acumen, learning and intellect. And Shams, as Dhondy quotes Franklin Lewis, 'specifically says that there was no question of him being the master and Rumi the pupil'. Let the scholars agree to disagree; the joy is in discovering Rumi all over again, with each new book, each new author. Whether one is seeking love or languishing without it, Rumi's words provide a fine accompaniment. As disclosed in Rumi's Little Book of Life by Maryam Mafi and Azima Kolin, 'Do not grieve over past joys, be sure they will reappear in another form. A child's joy is in milk and nursing but once weaned, it finds new joy in bread and honey... In sleep when the soul leaves the body you may dream of yourself as a tall cypress or as a beautiful rose, but be warned, my friend, all these phantoms dissolve into thin air once the soul returns to the body'. Of dreams, love, past and present, body and soul, Rumi's works encapsulate them all. Never quite like a Persian miniature garden, more like a walk in the wilds, full of the joy of the unseen.

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