RELIGIOUS DIVERSITY IN THE WORKPLACE

by
Richard T. Alpert, President, Diversity Resources, Inc.

Religious Identity

People in the United States continue to express a high level of religious belief and religious involvement. In 2003, the Gallup poll reported that 61 percent of Americans said that religion is a “very important” part of their lives and that an additional 24 percent said that it was fairly important (for a combined 85 percent). As the graph below indicates, this percentage was the highest since 1992, although the number has remained pretty steady over the last 10 years.

The comparable percentages for European countries are 16 percent in Britain, 14 percent in France, and 13 percent in Germany. 

Not only do people in the United States have a high religious identity, but that identity is largely Christian and Protestant. According to an April 2001 Gallup poll, 82 percent of Americans now describe themselves as Christian—down only a little from 89 percent in 1947, when Gallup began polling on this subject. Protestants constituted 52 percent of the population in 2001, Catholics 25 percent, and over-all Christians outnumbered adherents of all other beliefs by eight to one.

At this point, Christians also make up the largest religious group world-wide (33 percent), soon to be overtaken by Muslims. (see chart below).

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Growth in Conservative Religious Movements

In addition to the growth of religious identity in general, the United States is becoming increasingly conservative in its religious affiliations. The more conservative Christian and Jewish denominations have been growing the fastest. This is not only an American phenomenon. The world outside of Europe has also experienced a general growth in religious identity due largely to the expansion of more conservative religious movements. According to the Religious Congregations and Membership:2000 study conducted by the Glenmary Research Center of City University of New York, the three largest religious bodies in the United States are Catholics (62 million), Southern Baptists (20 million), and United Methodists (10 million). The fastest-growing religious group in the country with more than 1 million members is the Church of Jesus Christ of Latter Day Saints. (http://www.glenmary.org/grc/RCMS_2000/findings.htm)

As reflected in the map below, while Catholics predominate in almost every other part of the country, Baptists are the dominant religious group in the South.

More recent data from the National Opinion Research Center at the University of Illinois, Chicago, also, shows a sharp decline in the number of people who report affiliation with Protestant churches. From 1993-2002, the percentage of Americans who reported that they were Protestant dropped from 63 percent to 52 percent. At the same time, the percent of the population that reported themselves as Catholic remained stable at about 25 percent. Protestants may soon account for less than half of the U.S. population for the first time since the country's founding. While Protestant membership stood at 63 percent of the population in 1993, it fell to 52 percent in 2002 and will drop below half in the next year or two, if that hasn't happened already.

This decline probably results from two factors. The number of people who said they had no religion rose from 9 percent to nearly 14 percent, many of whom are former Protestants, and the increase in the number of non-Protestant immigrants entering the population.

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Religious and Secular

While it is true that among those who identify themselves as religious, the trend is toward the more conservative forms of religious belief, at the same time, there is also a trend toward secularism, particularly, among those who have left Protestantism. While those who identify themselves as religious have grown so have those who don't.  The City University of New York, Glenmary Research Center Study points out, for example, 1) the proportion of the population that can be classified as Christian has declined from eighty-six in 1990 to seventy-seven percent in 2001, and 2) the greatest increase in absolute as well as in percentage terms has been among those adults who do not subscribe to any religious identification. This number has more than doubled from 14.3 million in 1990 to 29.4 million in 2001; their proportion has grown from just eight percent of the total in 1990 to over fourteen percent in 2001.(see graph below) The top three "gainers" in America's vast religious market-place appear to be Evangelical Christians, those describing themselves as Non-Denominational Christians, and those who profess no religion.  ( http://www.gc.cuny.edu/studies/key_findings.htm)

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Religious Diversity

Although Christianity continues to dominate religious life in America, the non-Christian world of religious believers has diversified. Even within Christianity itself, particularly within Protestantism, the number of denominations has increased.

“‘We the people' of the United States now form the most profusely religious nation on earth. We are also among the most diverse and the most changing. Often lost amidst the mesmerizing tapestry of faith groups that comprise the American population is also a vast and growing population of those without faith. They adhere to no creed nor choose to affiliate with any religious community. These are the seculars, the unchurched, the people who profess no faith in any religion” (Diana L. Eck, A New Religious America: How a "Christian Country has become the World's Most Religious Diverse Nation (Harper San Francisco, 2001).

Between 1990-2001, the proportion of the newly enlarged Asian American population who are Christian has fallen from 63% to 43%, while those professing Asian religions such as Buddhism, Hinduism, and Islam have risen from 15% to 28%. Thus, for example, there are more than three times as many Hindus in the U.S. today as there were in 1990. (http://www.gc.cuny.edu/studies/religion_ethnicity.htm)

The new immigrants from Asia, South Asia, and Africa bring with them the religions of the East and the subcontinent—Hinduism, Buddhism, Islam, and the African interpretations of Christianity. Ellis Island era arrivals were either Christian or Jewish or masked their familiar faiths in the hope of assimilating. Today's immigrants are rarely Christian or Jewish and are pleased to find they are entering a nation where no one's faith need be masked. For example, a 2001 study by the Hartford Institute for Religion Research found that the percentage of U.S. places of worship that "always use piano or organ" has been in steady decline, from 89 percent in 1945 to 59 percent today, while the percentage that "always use drums or other percussion" has steadily risen to 30 percent.

Arriving here two centuries ago, many new Americans longed for the freedom to practice Christianity as they wished, without state interference. Today's newcomers long for the same spiritual freedom, but often to practice other faiths. Many new immigrants find, as European immigrants once did, that in the United States they can observe their faiths openly and with pride in a way that never would have been possible in their native lands. Hindu, Buddhist, Islamic, and other beliefs now flourish here just as Baptism once did and before that Methodism and Congregationalism

Although in one sense religious diversity has increased in the United States, it is still true as shown in the American Religious Identification Survey that some religious groups clearly occupy a dominant demographic position in particular states. For instance, Catholics are the majority of the population in Massachusetts and Maine as are Mormons in Utah and Baptists in Mississippi. Catholics comprise over 40% of Vermont, New Mexico, New York and New Jersey, while Baptists are over 40% in a number of southern states such as South Carolina, Tennessee, North Carolina, Alabama and Georgia.

Historical traces of the Bible belt in the South and an irreligious West are still evident. Those with "no religion" constitute the largest group in Oregon, Washington, Idaho and Wyoming. In contrast, the percentage of adults who adhere to "no religion" is below 10 percent in North and South Dakota, the Carolinas, Alabama, Mississippi and Tennessee.

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Expansion of Religion from Personal to Public

Historically, American's tolerated other's religious beliefs along as those beliefs were practiced in private rather than supported by government or made part of a citizen's obligations. However, in the second half of the twentieth century, religion began slowly to occupy more and more of the public space.

The combination of the rise in religious identification with the increasing willingness of people to express their religious beliefs outside their homes and places of worship has inevitably led to the appearance of religion in the workplace. As BusinessWeek pointed out in its November 1, 1999 issue:

“…the influx of immigrants into the workplace has raised awareness about the vast array of religious belief. All over the country, for example, a growing number of Muslims, such as Milwaukee lawyer Othman Atta, are rolling out their prayer rugs right in the office. With more people becoming open about their spirituality--95% of Americans say they believe in God or a universal spirit, and 48% say they talked about their religious faith at work that day, according to the Gallup Organization--it would make sense that, along with their briefcases and laptops, people would start bringing their faith to work.”

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Religious Bias in the Workplace

To begin with, it is important not to make assumptions about a person's religious identity from cultural or other characteristics. For example, Hispanics are known to be predominately Catholic. However, not all are. The American Religious Identification Survey (ARIS) 2001 found that 57% of adults who identified themselves as being of Hispanic origins indicated their religion as Catholic. However, about 22% indicated their religion as one of the Protestant denominations, 5% indicated some other religious identification and 12% indicated that they have no religion

Momentary controversies over Islam aside, in America's contemporary spiritual landscape, the dividing line is not between Christians and non-Christians, nor drawn along any religious perimeter. It is between believers and nonbelievers. Persons of faith of almost any stripe have begun to embrace each other as allies against the encroachment of pure secularism, philosophical positivism, and legal hostility toward belief in the public square.

How else to account for the warm embrace by many Christians and even some Muslims of the vice-presidential candidacy of Joe Lieberman? How else to explain why Catholics and Christian evangelicals applauded when President Bush appointed as his adviser for bioethics and stem-cell issues Leon Kass, an observant (versus cultural) Jew— Kass makes Catholics and evangelicals feel comfortable because he is a believer; exactly what he believes is seen as less important than that he acknowledges a God.

As the number and variety of American religious affiliations continue to soar, the cultural divide may increasingly pit believers against nonbelievers; what you believe will be seen as less important than that you believe. This could make the 8 percent who acknowledge their atheism uncomfortable, even unhappy if public expressions of faith come back into fashion. But it might also allow the adherents of the nation's many religions and denominations at last to see past their differences toward the common good that all faiths claim to seek.

(Brookings Institution, 2002)

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Required Accommodations for Religious Practice in the Workplace

Not too long ago in American history, one's co-workers were not only Christian, but also of the same denomination. This uniformity of religion in the workplace changed dramatically as new immigrant groups, particularly those who were Catholic and Jewish, immigrated to the United States and entered the workforce. Now, the workforce reflects greater diversity than ever.

With increased religious diversity, it is of even greater importance to reinforce and build on the value of tolerance. Religious tolerance was one of the reasons the earliest settlers came to America and that encouraged  diverse religious groups to continue that earlier tradition of immigration. As Michael Walzer formulated the relationship between tolerance and differences in his book, On Tolerance, .."differences make tolerance necessary and tolerance makes differences possible.” Furthermore, it is important to emphasize that the workplace is different from a public space open to all for public debate. It is space created for specific purposes tied to accomplishing the over-all goals of the organization. Therefore, it is not the proper arena for resolving religious differences or proselytizing one's religious beliefs. In contrast, it is defined as a place where all are expected to work together to accomplish the organization's goals.

Court cases throughout the ‘90's sought to balance the “right” of employees to express their religious beliefs in the workplace against that of other employee's rights to work in a non-hostile work environment. On August 14, 2002, President Clinton, trying to bring clarity to this these complex set of issues, established guidelines for the treatment of religion in the federal workplace. These guidelines also shape the policies of most non-governmental organizations.

The guidelines stressed that “…personal religious expression by Federal employees to the greatest extent possible [should be permitted], consistent with requirements of law and interests in workplace efficiency…. Employees [shall not be discriminated against] on the basis of religion, [not] be required to participate or not participate in religious activities as a condition of employment, or be harassed for religious reasons. And agencies shall accommodate employees' exercise of their religion…”.  Religious expression, however, cannot outweigh the “…the government's interest in the efficient provision of public services or where the expression intrudes upon the legitimate rights of other employees or creates the appearance, to a reasonable observer, of an official endorsement of religion.”

Federal law requires an employer to "reasonably accommodate" an employee's religious observances, practices and beliefs. However, an employer need not "reasonably accommodate" if the employer can show that accommodation would cause an "undue hardship" on business. What constitutes "reasonable accommodation" and "undue hardship" depends on the facts in a particular situation. Regardless of whether an accommodation is ultimately possible, the employer bears the burden of showing that a serious attempt was made.

Many employers also have come to realize that in addition to the legal requirement to accommodate religious employees, a commitment to religious accommodation can improve employee morale. Moreover, accommodation in the workplace is a method of retaining valued employees who are religious.

Requested accommodations vary. For example, ­­ an employee may need a particular day off each year for a religious holiday; or to refrain from work every week on his or her Sabbath; or to wear religious garb, or to have a place to pray. An employer must try to arrange for these religious obligations.

An employer may not simply refuse to accommodate an employee. If the employer claims that accommodation is not feasible because it would result in undue hardship, the employer must prove the undue hardship.

Not only must there be a reasonable accommodation available, the accommodation must not cause undue hardship on the employer. Neither federal civil rights law nor the courts have clearly defined "undue hardship." Again, different states have interpreted it differently. The United States Supreme Court has ruled that an employer need not incur more than minimal costs in order to accommodate an employee's religious practices.

For example, an employer probably does not have to train a part-time employee at substantial cost in order to cover for another employee who is unable to work on Saturdays. Also, if a collective bargaining agreement is in force that sets forth rules regarding seniority and assignments, it may be an undue hardship to ask the employer to violate that agreement.

An employer is also not required to pay premium or overtime costs in order to accommodate the religious needs of employees. Some employers do voluntarily pay these costs; however, this is up to the employer.

The employer is not mandated to provide the specific accommodation requested by the employee. As long as the employer has reasonably accommodated an employee's religious needs, the employer need not consider the employee's alternative suggested accommodations even if the employee's preferred accommodation would not cause undue hardship to the employer. (Ansonia Board of Education v. Philbrook, 479 U.S. 60, 1986)

Some examples of possible accommodations may include shift swaps between employees, voluntary assignment substitutions, flexible scheduling (allowing an employee to work on Sundays, Christmas or other national holiday in place of the day they need off), lateral transfers to other positions in the company, and use of lunch time in exchange for early departure. An employer could allow an employee who is a Friday-night Sabbath observer to work longer hours on Monday through Thursday to enable the employee to leave early on Friday to be home for the Sabbath.

Similarly, an employer should not schedule tests or training in a manner that totally precludes the participation of Sabbath observers. As with the scheduling of work, the employer must attempt to accommodate the religious needs of the employee. The employee cannot be unreasonable in demanding accommodation. For example, if the same test or training is being given at another location on another day, the employee may be required to take it elsewhere. In addition, the employee may be required to use personal time to take the test or training.

An employer is generally not required to pay the employee for time taken off for religious observance. The United States Supreme Court determined that allowing an employee to take unpaid leave for holiday observance would generally be a reasonable accommodation with the added caveat that unpaid leave would not be a reasonable accommodation when paid leave was provided for all purposes except religious ones.

Employees seeking to observe their religious beliefs and practices have a responsibility to do their part to help resolve conflicts between job duties and religious needs. To this end, an employee should tell his/her employer about the religious commitment at the time the job is accepted or immediately upon becoming observant if s/he becomes more observant while employed. Some states have laws requiring the employee to notify his or her employer a certain number of days before each absence. Moreover, the employee should arrange to take religious holy days as vacation days or unpaid personal days.

Employees do not have to justify or prove anything about their religious belief to the employer (for example, the employee need not provide a note from clergy): an employer is required to accommodate ­­ subject to the undue hardship rule any of the employee's religious beliefs.

Title VII of the 1964 Civil Rights Act protects all "sincerely held religious beliefs." The law's intention is to provide protection and accommodation for a broad spectrum of religious practices and belief ­­ not merely those beliefs based upon organized or recognized teachings of a particular religion.

However, it is equally clear that Title VII was intended only to protect and accommodate individuals with sincere religious beliefs and not those with political or other beliefs unrelated to religion. Thus, the religious accommodation rules do not apply to requirements based on personal preferences rooted in non-theological bases such as culture, heritage or politics.

Employees must be clear when explaining why they need an accommodation. Vague objections such as saying that s/he cannot work on a particular day because of cultural tradition will not suffice; the employee must clearly state that s/he is required not to work because of religious beliefs.

Employers must attempt to accommodate employees who, for religious reasons, must maintain a particular physical appearance or manner of dress in keeping with the tenets of their religion. Again, accommodation is possible if it can be made without undue hardship to the employer. When it comes to religious apparel, typically only safety concerns constitute undue hardship.

Questions concerning an applicant's religion or the religious holidays observed by an applicant are totally impermissible. For example, an employer may not ask an applicant: "Does your religion prevent you from working weekends or holidays?" or "What church do you attend?" However, during an interview an employer may describe the regular days, hours, or shifts of the job.

Again, it is the employee's responsibility at the time he or she is hired to alert the employer of religious observances which will affect job responsibilities.

Under Title VII, an employer has an affirmative obligation to maintain a work environment free of harassment, intimidation and repeated insult. It is noteworthy that proselytizing may rise to the level of harassment. The employer's obligation extends to situations where he or she knows of the harassment or has reason to know of it and does nothing to clear up the situation. If fellow employees are creating a hostile work environment through religious harassment, the employee has an obligation to notify his or her supervisor of the harassment. If the harassment continues after the supervisor is notified, the employee may file a complaint of discrimination against the employer.

The Supreme Court held that harassment need not seriously affect employees' psychological well-being in order to be problematic under Title VII so long as the environment would reasonably be perceived, and is perceived, as hostile or abusive.

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Religion, the Workplace, Recruitment, and Retention

As businesses move into the 21^st century and compete more intensively for highly skilled labor, religion will become an increasingly salient issue for both recruitment and retention. It will be become more and more difficult to hire someone who is both high skilled and who does not have a strong desire to practice religious beliefs in the workplace. Recruitment and retention, therefore, may depend on how well companies can appeal to the religious as well as the work needs of its potential workforce.

Although the more explicit expression of religious practices in the workplace will create some additional conflict (what happens to the traditional “Christmas” party even if it is renamed a “holiday” party?), Christian Americans begin with a high tolerance for people of other faiths. As shown in the USNews/PBS Newsweek Poll below, 81 percent of Christians responded that they were very or somewhat tolerant of people of other faiths.

How tolerant do you think Christians in the United States are of people of other faiths?

U.S. News/PBS's Religion & Ethics Newsweekly poll. May 2002

The same poll further showed that people were open to the idea that their own religion was not the only one and true religion.

Which statement comes closer to your own views?

U.S. News/PBS's Religion & Ethics Newsweekly poll. May 2002

A 1988 Gallup Survey found that Americans who say religion is the most important influence in their lives, and those who receive a great deal of comfort from their beliefs, are far more likely than their counterparts to feel close to their families, to find their jobs fulfilling, and to be excited about the future. (Survey by the Gallup Organization, 1988)

Just as religious tolerance in the workplace can be a strong element of recruitment and retention, the opposite, obviously, is also the case. As the Tannenbaum Survey on Religion in the Workplace found “…two-thirds of the workers surveyed believe that some form of religious bias has occurred in their workplace.” The survey also indicated a major employee retention, satisfaction, and productivity issue since … “almost half of those who felt discriminated against said that their performance suffered. And nearly 45 percent considered changing jobs - a serious concern in a cutthroat job market.”

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Implications for Diversity Programs

Business for Social Responsibility makes the following suggestions for addressing issues around religion in the workplace. (http://www.bsr.org/CSRResources/IssueBriefDetail.cfm?DocumentID=528)

Company approaches to religion in the workplace are many and varied. The following are some key issues to consider:

spread the word. Make it known to employees that your company will make reasonable efforts to accommodate religious practices and expression. Include this information in employee orientation materials as well as periodically in other employee communications;

be specific and positive. State guidelines positively and root them as much as possible in business terms. For example, rather than stating what employees may or may not wear, a guideline might state that any garment is permitted that does not interfere with the operation of machines used within the company;

be fair and equitable. Apply guidelines fairly across all religions, ensuring that none receives preferential treatment. Don't exclude new or nontraditional belief systems;

review company policies. Look for clauses that might unwittingly discriminate against some employees' religious practices. For example, if a company dress code prohibits head coverings, robes, long hair, beards, religious symbols, and other outward expressions of faith, review the code to consider whether each component is justified by business necessity;

educate yourself and others. Learn about the religious beliefs and practices of employees in your company. (see section on Understanding Different Religious Beliefs and Practices below)  Become familiar with key holidays of employees that could affect their life during working hours;

share information. To help spread a deeper understanding about various religions with employees, consider devoting a bulletin board or a company intranet page to information about the beliefs and practices of religions represented within the company;

seek individualized solutions. Individualized decision-making is a key to accommodating religious employees' needs, say Ronald A. Lindsay and Elizabeth H. Bach, coauthors of a "white paper" on the topic for the Society for Human Resource Management. That means taking the time to work with employees, co-workers, and supervisors to find individualized solutions - a worthy investment considering the high costs of defending a discrimination charge; and

don't forget the nonreligious. Create guidelines so that they apply equally to nonreligious employees. For example, rather than granting employees time off or flexibility solely for religious holidays, offer such policies for any personal need. That way, those who don't take time off for religious purposes won't feel treated unfairly. Use similar care when making company facilities available for prayer groups or other employee meetings. For example, consider a policy allowing the use of facilities for a broad range of employee groups and associations.

Examples of Religious Accommodations

Whirlpool Corp.'s Lavergne, Tenn., plant, which employs roughly 200 Muslims has worked hard to accommodate such rigorous religious requirements as including praying five times each workday. One big challenge is that Islamic practice calls for employees to end one particular prayer at sundown, which is at a different time every day. This requirement meant that supervisors had to carefully schedule production workers. The problems were especially challenging during a shift from 3 pm to 11 pm, when many Muslims and other employees without a lot of seniority worked. Among the accommodations made by Whirlpool was allowing Muslim employees to start work at 6 a.m. on Fridays, permitting them to attend a weekly noon congregational prayer at a local mosque. The menu at the company cafeteria also was changed to accommodate the Muslims who don't eat pork. In addition, sensitivity-training sessions were held for employees and supervisors to explain Islamic cleanliness practices. As a result, company janitors now mop up washroom floors more frequently.

Reebok is among several companies that take a nonreligious approach. In addition to vacation and company holidays, employees are allowed two "floating" days off - special times that they can take off whenever they designate. As a company that does business in 140 countries, Reebok strives to be sensitive to the traditions of other cultures. During the December holidays, for example, the company shuns traditional green and red decorations for blue and silver ones - Reebok's corporate colors - and adorns the lobby with decorations featuring concepts common to most cultures and religions: humanity, tolerance, faith, caring, teamwork, and the like. The company strives to take the focus away from any specific religion and recognize the spirit of the season.

Mattel's Global Manufacturing Principles enforce nondiscrimination practices and promote understanding of religious freedoms. The company respects not only the cultural, ethical, and philosophical differences of the many countries in which it operates, but also the needs of distinct employee groups within its manufacturing facilities. For example, at its die-cast plant in Penang, Malaysia, a country recognized as one of the most ethnically diverse in the world, Mattel has provided a Hindu shrine, a Buddhist shrine, and an Islamic Musholla to address varying prayer needs. Mattel also operates two plants in Indonesia, whose combined employees roughly 10,000 people, about 90 percent of whom are Muslims. When developing a collective labor agreement on behalf of the employees in 1996, an employee-elected committee was established to determine policies that would best accommodate religious practices. These included two prayer rooms or Mushollas, (one for men and one for women), flexible schedules to accommodate Friday prayer, and Muslim-sensitive menus in company cafeterias. During the fasting month, employees who fast during their shift are entitled to make other arrangements for their meals. In addition to recognizing all state holidays, workers are given paid leave for religious activities and state obligations, with written proof from appropriate institutions. In addition, Muslim employees who have three years of service at Mattel are permitted to make a pilgrimage to Mecca, entitling them to 45 days leave of absence with full pay.

Toyota Motor Manufacturing Kentucky allows employees to attend Christian Fellowship groups on company premises during their lunch breaks or after work. The meetings must be approved by the employees' Team Member Activity Association, which oversees a variety of other employee-organized groups, mostly sports-related. The groups can do anything they want as long as they don't solicit and as long as it falls in line with the company's existing company policy and operating policies, which include respect for the individual. The groups can use an in-house television network to publicize their meetings, but not to recruit members. The key is that any employee organization must adhere to and follow the philosophy of the company and the policies that outline fairness, dignity, and diversity.

Marquardt & Roche/Meditz & Hackett, a small marketing firm based in Stamford, Conn., has eliminated the question of which holidays its 35 employees can have off. Instead, it distributes a list of possible holidays from which employees can select eleven to observe. The policy came about because the company wanted to be open to each employee's individual needs and sensitive to which holidays are important to each individual.

Sample Policies

Ford Motor Company: "Diversity in the workplace includes all differences that define each of us as unique individuals. Differences such as culture, ethnicity, race, gender, nationality, age, religion, disability, sexual orientation, education, experiences, opinions and beliefs are just some of the distinctions that we each bring to the workplace. By understanding, respecting and valuing these differences, we can capitalize on the benefits that diversity brings to the Company."

Hallmark: Diversity "includes, but is not limited to: ethnic origin, religion, gender, age, sexual orientation, disability, lifestyle, economic background, regional geography, employment status and thinking style."

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Sources

Diana L. Eck, A New Religious America: How A "Christian Country" Has Become the World's Most Religious Diverse Nation. Harper San Francisco, 2001

Encyclopedia of World Religions. Miriam-Webster. Springfield, MA 1999

George Gallup, Jr. (with Tim Jones), The Saints Among Us. Richfield, CT: Morehouse Publishing, 1992

Religion in America The New Ecumenicalism by Gregg Easterbrook The Brookings Institution, 2002, http://www.brook.edu/press/review/winter2002/easterbrook.htm

WEB SITES

Anti-Defamation League

http://www.adl.org/issue_religious_freedom/religious_ac/accommodation_

American Religious Identification Survey: 2001 www.gc.cuny.edu/studies/key_findings.htm

Guide to Religion in the Workplace. http://www.acas.org.uk/publications/pdf/guide_religionB.pdf

Religious Congregations and Membership:2000 study conducted by the Glenmary Research Center of City University of New York

(http://www.glenmary.org/grc/RCMS_2000/findings.htm)

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