No abstract

The rise in the numbers of religious "nones" is an almost universal phenomenon across the Western world.

La spécificité de l’évolution contemporaine du catholicisme et du religieux au Québec depuis la Révolution tranquille est mise en évidence à travers une comparaison avec le cas canadien et ses variations régionales. Les principaux résultats d’une série d’analyses quantitatives selon divers indicateurs religieux tirés de données de sondages et de données ecclésiales – fréquentation de la messe dominicale, appartenance religieuse, convictions spirituelles, baptêmes, premières communions, confirmations, mariages et funérailles – sont discutés pour le catholicisme québécois et mis en parallèle avec ceux des Églises unie, anglicane et catholique en Atlantique, en Ontario et dans l’Ouest du Canada. Une typologie des régimes de religiosité, ainsi qu’une périodisation qui leur est associée, découlent de ce bilan comparatif, qui conduit à nuancer les théories classiques de la sécularisation et de la logique marchande qui dominent à l’heure actuelle le champ de la sociologie des religions, et offrent ainsi un aperçu inédit sur l’articulation entre religion et culture au sein de la société québécoise.

There has been growing discussion surrounding the phenomenon of Islamophobia in Western societies over the last few years. However, in-depth empirical research of the prevalence and patterns of prejudice toward Muslims remains scarce, especially in the Canadian context. With data from the 2011 Canadian Election Study and the 2014 General Social Survey, this study measures the extent to which negative feelings toward Muslims are present among the general adult population, and the extent to which Muslim Canadians themselves say they have experienced discrimination in recent years due to their religion, ethnicity, and culture.

Increasing proportions of religious nonaffiliation characterize most Western societies, although the periods over which these increases have occurred and the speed in which they happen do vary. Consequently, some nations now have larger unaffiliated groups and others much smaller ones. What is less well known is if, in areas where unaffiliated groups are larger, the religious “nones” have become more distinct from the actively religious in their attitudes and behavior. In contexts of advanced secularization, to what extent is the gap greater between the actively religious and the nonreligious when it comes to their views on family life and reproduction, for example? In regards to their levels of religiosity and spirituality in their private lives? Are the unaffiliated more liberal in their attitudes and less religious in their private life? This article sheds light on these questions by analyzing data from over 200 North American, European, and Oceanic country subregions included in the 2008 International Social Survey Programme. With hierarchical linear models, I find that, in areas where the unaffiliated form a larger proportion of the population, the differences between the actively religious and the unaffiliated in family values and personal religiosity tend to be greater.