The survey highlights stark regional differences in how societies perceive religion’s social value, with countries across Asia, Africa and Latin America reporting significantly higher levels of support than more secular Western nations.

Indonesia recorded the highest level of agreement, with 100% of respondents saying religion helps society. The Southeast Asian nation, home to the world ’s largest Muslim population, has long maintained strong links between religion, public life and national identity.

Close behind, Thailand registered 94%, while Kenya followed at 91%, reflecting similarly high levels of religious engagement in both countries.

The data shows consistently firm belief in religion’s societal role across several regions:

These findings suggest that in many developing economies, religion continues to serve as a key source of social cohesion, moral guidance and community support systems.

According to Pew’s broader analysis, respondents in these countries often associate religion with:

In reality, however, the sheer press of bodies — worshippers jostling to touch the image with their hands or wipe it with white towels — is often enough to propel the carriage along the nearly six-kilometre route, a journey that can take almost a full day.

As the Philippines marks the feast of the Jesus Nazareno, Global South World looks back at the image’s history and its rise into one of the country’s most enduring religious traditions, in a nation with the world’s third-largest Catholic population.

16th-century roots

Historical accounts trace the image’s arrival to 1606, when Spanish Augustinian Recollect missionaries brought it from Mexico to the Philippines. It was first housed in Bagumbayan, now Luneta Park, before being transferred to churches in Intramuros as devotion intensified.

By the mid-17th century, the cult of the Jesus Nazareno had gained official Vatican recognition. Pope Innocent X approved the formation of a religious brotherhood tasked with caring for the image.

The annual Traslación commemorates the transfer of the statue to its present home at Quiapo Church in central Manila, ordered between 1767 and 1787. What began as a modest procession steadily grew into a massive public event, particularly after the image was believed to have survived fires, earthquakes and wars — episodes devotees regard as miraculous.

A mammoth procession

In recent decades, the Traslación has evolved into a national spectacle. The procession retraces the historic route from Bagumbayan to Quiapo and can last nearly 24 hours.

In 2025, the Catholic Bishops’ Conference of the Philippines designated January 9 a nationwide liturgical feast, further elevating the event’s status.

Authorities expect around eight million people to take part this year. Many participate in the pahalik , a ritual veneration of the image, or attempt to touch it during the procession, believing it brings healing and blessings.

Why the Church dropped the word ‘black’

The Traslación has changed in recent years, particularly after the Covid-19 pandemic. The image is now carried in a glass-enclosed carriage to prevent damage to the centuries-old statue and reduce the risk of injury to devotees.

A more symbolic shift came in 2024, when Quiapo Church dropped the word “black” from its official title. 

In a decree, Manila Archbishop Jose Cardinal Advincula announced the church would formally be known as the Minor Basilica and National Shrine of Jesus Nazareno – Saint John the Baptist Parish.

The move, the decree said, was intended “to further focus the people on the holy name of our Lord rather than a colour or attribute.” 

As a national shrine, the Church said it aimed to be “more inclusive,” recognising devotions to other images of the cross-bearing Christ that are not dark in colour.

Despite these changes, the meaning of the image and the procession remains largely unchanged for Filipino devotees. 

For many, the Jesus Nazareno represents a suffering Christ who identifies with hardship and endurance — a powerful symbol that, more than four centuries on, continues to shape religious life and identity in the Philippines.

Receiving the award this week from a private committee, Takaichi insisted her remark had been misunderstood.

“I only wished to convey my enthusiasm,” she said. “I have no intention of encouraging overwork or suggesting that long hours are a virtue. I hope there is no misunderstanding.”

Since taking office later that month as Japan’s first female prime minister, Takaichi has become an unexpected style icon. 

But while “Sana-katsu” — rooting for Sanae — is now a trend among younger women, it remains to be seen whether her conservative policies will attract the same loyalty. 

Takaichi is seeking to woo right-wing voters after the LDP’s heavy losses under her more moderate predecessor, Shigeru Ishiba.

Her original “work” refrain came during a pledge to rebuild the struggling party and restore public trust. Urging colleagues to “work like a horse,” she declared she would abandon any notion of “work-life balance,” adding with deliberate emphasis: “I will work, work, work, work and work.”

Her own schedule has only fuelled concerns. 

Colleagues say she keeps punishing hours; she held a 3 a.m. meeting with aides before parliament convened in November and told MPs she sleeps “about two hours now, four at most” while also caring for her husband, who is recovering from a stroke.

Takaichi’s prominence as a role model is unusual in Japan, where adoration of political figures rarely rivals the celebrity treatment reserved for athletes or pop stars. The enthusiasm, experts said, stems from her visibility as a powerful woman in a country with few female political leaders.

“She is a new kind of role model,” says Namiko Kubo-Kawai, a psychology professor at Nagoya Shukutoku University. “Her appeal is not rooted in traditional femininity but in her position and persona. Young women who never imagined cheering for a prime minister now see someone whose style they can emulate.”

Yet Takaichi is unlikely to win over feminists, being a staunch conservative who backs maintaining male-only imperial succession and opposes reforms allowing married couples to keep separate surnames.

Still, as Japan’s first female leader, Takaichi has become a cultural presence as much as a political one. Her catchphrase may have been unintended, but it has captured a moment where Japanese women — whether or not they share her politics — are expanding the kinds of role models they choose to follow.

Bangladesh leads the survey with an overwhelming 98.8% of respondents expressing belief in the afterlife. This is followed closely by Morocco at 96.2% and Libya at 95.2%, underscoring the deep influence of Islam in these regions. Both Ethiopia and the Philippines, where Christian and Islamic traditions dominate, also report high belief levels, with 82.4% and 83.8% of respondents, respectively, affirming a belief in life after death.

In contrast, Western nations show more moderate belief rates, reflecting the impact of secularization on religious views. In the United States, 68.2% of respondents believe in the afterlife, while in Canada, the figure drops to 56.9%. These numbers suggest a shift from religious orthodoxy, with secular ideologies gaining ground in these societies.

At the opposite end of the spectrum, countries like China and Japan report significantly lower belief rates. In China, only 11.5% of respondents believe in life after death, while Japan's figure stands at 32.2%. These lower figures highlight the dominance of secular and alternative cultural views in these nations, where traditional spiritual beliefs may be less emphasized in the modern era.

The survey's findings provide a snapshot of how deeply cultural, religious, and historical factors influence global perspectives on life after death, revealing a world that is as diverse in its beliefs about the afterlife as in its other cultural practices.

Media and cultural influence

From Hollywood’s Independence Day to local folklore, extraterrestrial narratives are deeply embedded in both global and regional storytelling. These depictions blur the boundaries between fiction and reality, sparking curiosity and a sense of possibility. Whether through blockbuster films or whispered myths, these stories play a pivotal role in shaping perceptions of alien visitation.

Distrust and curiosity around authority

Government disclosures about UFOs often stoke public speculation. Reports from agencies like NASA or the Pentagon provide tantalizing glimpses into unexplained aerial phenomena. For instance, the Pentagon’s latest UFO report highlighted hundreds of new cases yet offered no evidence of extraterrestrial origins. The lack of concrete answers often fuels distrust, with many suspecting cover-ups rather than coincidences.

Psychological and social factors

Belief in aliens is not just a matter of imagination—psychological and social dynamics also influence it:

Are we alone?

Despite scientific scepticism, public fascination with aliens persists. Whether it’s driven by imagination, distrust, or community influence, the belief in alien visits continues to captivate millions.

What’s your take—are we alone in the universe, or is someone out there watching?

In 2013, the global Muslim population was estimated at 1.63 billion, making up about 23% of the world's population. By 2020, this number had grown to approximately 2 billion, representing nearly 24.9% of the global population.

This growth is largely attributed to higher fertility rates and a younger median age among Muslims compared to other religious groups.

Looking ahead, the Muslim population is projected to grow significantly. By 2030, it is expected to reach 2.2 billion, accounting for about 26.4% of the world's population.

This trend is anticipated to continue, with the Muslim population projected to nearly double by 2050, reaching around 2.8 billion. By then, Muslims are expected to make up 30% of the global population.

The majority of the world's Muslims currently reside in the Asia-Pacific region, which is home to about 60% of the global Muslim population. This region includes countries with large Muslim populations such as Indonesia, Pakistan, and India.

The Middle East and North Africa, while predominantly Muslim, account for about 20% of the global Muslim population. Sub-Saharan Africa is also seeing a significant increase in its Muslim population, projected to rise from 16% in 2010 to 24% by 2050.

The Vatican announced on July 1 that Pope Francis decreed the canonisation would proceed after the cardinals voted in favour of Acutis becoming the first millennial saint, along with 14 others.

Born in London to Italian parents, Acutis was raised in Milan. He was known for his dedication to his parish, managing its website and later working with a Vatican-based academy. Acutis earned the nickname "God's influencer" for his use of computing skills to promote the Catholic faith.

The path to sainthood typically requires two miracles attributed to the candidate. Each miracle undergoes a thorough investigation.

In 2020, Acutis was declared "blessed" following his first recognised miracle, the healing of a Brazilian boy with a pancreatic defect after his mother prayed to Acutis. His second miracle involved a Costa Rican girl recovering from head trauma in Florence after her mother prayed at Acutis' tomb in Assisi.

Pope Francis cleared the way for Acutis to become the first saint of the millennial generation after meeting with Cardinal Marcello Semeraro, head of the Vatican's saint-making department, in May.

The official proclamation of his sainthood is expected to occur in front of thousands during the Catholic Church’s Jubilee celebration in 2025 at St. Peter’s Square in Vatican City.