This Plymouth Brethen schedule included a handwritten note located on the back of the document. This note included the name of a woman who owned the house where the congregation met. With some online digging, we learn more about this woman here.
The 41 American Rescue Workers schedules included in the 1926 U.S. Census of Religious Bodies all include an extra page detailing the organizations charity work at specific missions. By analyzing the locations and specific type of charity work done we explore how the missions met their constituents' needs. We also note how their work was so important that the organizations included information not asked for on the schedule.
The schedule for Willow Grove Adventist Church in Mt. Liberty, Ohio listed the pastor as “Mrs. Ida Manville.” Using census records and other online sources, we've found out more about her life and family.
The 1926 U.S. Census of Religious Bodies added “Negro Baptist” to the denomination list it used, despite it not being a name used by any African American Baptist congregation. Here we explore why this categorization was used.
American Religious Ecologies is using a new transcription module called DataScribe to create datasets from the Census of Religious Bodies.
A number of female pastors appear in the 1926 U.S. Census of Religious Bodies. This post seeks to explore these women and the questions we can ask and answer about women in the census.
Today we are releasing the initial version of a website that makes available tens of thousands of documents from the 1926 U.S. Census of Religious Bodies. These documents are freely available to scholars, students, and local historians, who can browse or search for them by location or by religious identification.
One of the historians on the project offers a behind-the-scenes look at how our team is digitizing, transcribing, visualizing, and interpreting the 1926 Census of Religious Bodies.
Once the Census Bureau had gathered the hundreds of thousands of schedules from religious groups, it had to count them up. Markings on the census schedules let us reverse-engineer how the Census Bureau went about literally counting religion.
The Census Bureau spent a great deal of effort in designing the schedules, or forms, that it sent out to hundreds of thousands of congregations for the 1926 Census of Religious Bodies. Those forms were the primary expression of what the Bureau thought religion was: what about it was worth counting, and which groups counted as a religion. What can we learn from these schedules?
The U.S. Census Bureau struggled to decide how to count Jewish Americans, experimenting with several methods of enumerating synagogue membership. Beginning in 1926, the Bureau outsourced the task to the American Jewish Committee, which reported estimates of the entire Jewish population of places rather than the membership of synagoguges and other Jewish organizations.
Work is now underway to inventory, digitize, and make freely available online more than 232,000 schedules of the 1926 Census of Religious Bodies, a mostly unused collection housed at the National Archives. These documents contain important information about America’s religious life in the early twentieth century.
For a century, the Census Bureau collected information about religion in the United States. Here is how the Bureau's efforts began with the 1850 decennial census, how it expanded to the Censuses of Religious Bodies, and why the religion censuses eventually came to an end in the middle of the twentieth century.
The National Endowment for the Humanities has generously supported the Roy Rosenzweig Center for History and New Media as it digitizes the most detailed and comprehensive potential dataset for American religious history. Read more about what the project will be doing.