Originally published in. On the other hand, Muslim women from extended and higher wealth, status families who are married to an educated husband are more likely to use contraceptives than, their corresponding Hindu counterparts. Indeed, the examination of interactions, indicates that the religion effect on fertility is not persistent across all socioeconomic levels or fac-, tors. level of wealth status, respectively, except for Hindus at the middle-richer status household level. parity/women with 0 parity. (Mumbai, India: International Institute of Population Sciences, 2000). The process involves monitoring and stimulating a woman’s ovulatory process, removing an ovum or ova from the woman’s ovaries and letting sperm fertilize them in a liquid in a laboratory. The data for 2020 & 2021 is under process and will be updated in few weeks. Muslims, for instance, at the higher level of education experienced lower fer-, tility, showing negligible difference from that of Hindus, advocating the fact that the examined, differentials in fertility among these two groups are passing circumstances, which is likely to even. The choice of contraceptives available and the variable perception of risk involved with their use along with socio-religious barriers put most women in dilemma regarding adoption of a birth control method. women aged between fifteen and forty-nine years. The findings reveal that majority of the women in the current study did not favour early age marriage and prefer smaller family size. MCA is again an appropriate statistical. The adjusted MCEB for both Hindus and Muslims is lower, than that of the grand mean, that is, 1.86 and 2.06, respectively, among women hailing from urban, areas. by religion. This technique can be, used to examine the influence of certain variables on the probability of occurrence of an event. Adjusted for women education level, place of residence, wealth index, and son preference. On the other hand, the adjusted MCEB for women from rural areas for both religions are found, to be higher than the grand mean CEB. The State is testing about 35,000 samples a day and the case positivity ratio remains at 7.5 %. Access to society journal content varies across our titles. . The study further reveals that the gap of the adjusted, MCEB among Muslims and Hindus narrows down gradually from 0.55, tility differences (MCEB) are likely to be wider at the lower level of women education and that the, gap tends to reduce gradually as the level of education, particularly among the women in these two, religious groups, increases in this state. Comparing fertility rates of Indian states "Although average total fertility (rate) for the whole country is 2.3 births per woman, it is above 3.0 in the states of Uttar Pradesh, Bihar and Madhya Pradesh, and below replacement level in Maharashtra and West Bengal, and the … Thus, Arriaga variation of the P/F ratio method was retained to estimate the Hindu–Muslim fertility differentials for 618 districts in India from all states except Jammu and Kashmir. It has also been reconfirmed from the, results that not only the religious effect per se, rather their diverse socioeconomic and cultural. have a bearing on the fertility differences here. Indian Muslims have historically exhibited higher fertility rates than non-Muslims/Hindus due to religious factors or differential socioeconomic status (Alagarajan, 2003;Bhagat & Praharaj, 2005;Alagarajan & Kulkarni, 2008; ... Muslims exhibit relatively higher fertility than other communities, but the degree to which this causality remains constant, when controlling for the socioeconomic disadvantages (i.e. time fertility experience (cumulative fertility) up to the moment at which the data are collected. Summary Results of Multiple Classification Analysis on the Effect of Religion on the Number of Chil- dren Ever Born (NFHS-3, W.B.). This site uses cookies. 2005–2006). A marginal difference has been seen for contraceptive practice, displaying ample gaps in the middle and higher level of husband education, wealth status, number, of living children, and media exposure, followed by women empowerment and denotes the fluctu-, ating effects of religion on the same. , the codes of conduct of a particular religio, n could have an effect on fertility desires and, ity community could have a pertinent role to play, n, residence, standard of living, and religion, as emphasized by, the religious prohibition of or attitudes toward, t fertility decline has not been uniform across the major religious, ons for the differing fertility behavior of the two, 2.68) usually prevalent in the northern part of the, education level of women, place of residence, and a prefer-, ). Computed as a percentage of the total district p. Gangetic Delta region) of the state (Figure 6), of the population primarily in the districts of Murs, sition zone between South and North Bengal) while also being prese, eastern margin of the state, where it borders Bang, substantiate that in keeping with the CBR an, population growth district-wise (Figure 8) tha, Muslim growth rate is 0.5 percent higher than that, and right banks of the River Hooghly in Souther, both Hindus and Muslims, while the highest va. also show the highest overall TFR (Figure 10) due to the cumulative effects of the high CBR, TFR, and growth rate prevalent among the members of, By and large, the foregoing study confirms that the propensity of transition from high to low fertility, among Hindus begins earlier than among Muslims. Add the Bangladeshi Hindu immigrants factors are additive that is early child bearing age was also found be. To limit the Family Proximate Determinants of natural fertility other purpose without consent. 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