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Edited by Brian Grim, Johnson Todd, Vegard Skirbekk and Gina Zurlo

The Yearbook of International Religious Demography presents an annual snapshot of the state of religious statistics around the world. Every year large amounts of data are collected through censuses, surveys, polls, religious communities, scholars, and a host of other sources. These data are collated and analyzed by research centers and scholars around the world. Large amounts of data appear in analyzed form in the World Religion Database (Brill), aiming at a researcher’s audience. The Yearbook presents data in sets of tables and scholarly articles spanning social science, demography, history, and geography. Each issue offers findings, sources, methods, and implications surrounding international religious demography. Each year an assessment is made of new data made available since the previous issue of the yearbook.

Conrad Hackett, Marcin Stonawski, Michaela Potančoková, Phillip Connor, Anne Fengyan Shi, Stephanie Kramer and Joey Marshall

. For the future population projections presented in this study, it is assumed that only Muslim migrants who already have – or are expected to gain – legal status in Europe will remain for the long term, providing a baseline of 25.8 million Muslims as of 2016 (4.9% of Europe’s population, see figure 3

M. Moinuddin Haider, Mizanur Rahman and Nahid Kamal

debated. Kingsley Davis was among the earliest to present possible explanations for growth differentials between Hindus and Muslims in the context of India ( Davis 1951 ). His explanation was largely in terms of the practices in Hindu scriptures that typically keep Hindu fertility levels low. More recent

Noryamin Aini, Ariane Utomo and Peter McDonald

the correct pairing when other married individuals were present in the household. Using subset 1, we identified the number of co-resident primary couples who were enumerated as having different religions to answer the first three research questions of our paper. We define the rate of irm for

Todd Johnson and Peter F. Crossing

, religious communities, scholars, and others. 1 After data collection and analysis, discrepancies are worked out and best estimates are made for each religion across a number of years. 2 Results are presented for religionists and non-religionists as a whole as well as for each religious and non

Ariela Keysar and Sergio DellaPergola

need, compared with only 64% of Reform Jews and 39% of those with no Jewish denomination ( Pew Research Center 2013 ). The multiplicity of cognitive meanings of what it is to be a Jew is presented in Figure 2 , where the possible combinations of three options are outlined: religion, ancestry, and