Our project's poster displayed at the American Historical Association gives an overview of the project.
A comprehensive case study documents our process for digitizing and transcribing the 1926 Census of Religious Bodies.
The city-level data from the Census of Religious Bodies lets us understand how ecologies of religion varied from city to city.
This month's spotlight schedule focuses on a small, female-led Spiritualist church in Philadelphia mentioned in our recent visualization.
The Latter-day Saints participated actively in the Census of Religious Bodies, but their schedules were filled out centrally by the office of the Presiding Bishop.
This month's spotlight schedule is about the Amana Society, a communal living society with seven villages across Iowa. Here we look into the group's history and development and their communities as they were in 1926, while also examining how the Census Bureau collected data about non-traditional denominations.
The Watervliet Shakers in Colonie, New York were the site of the first permanent Shaker settlement in the United States. This post explores the community in 1926.
The Census Bureau did not count any mosques or any Muslim communities in the 1926 Census of Religious Bodies. Here, we explore why the absence of Muslim Americans is significant.
For Women's History Month, we are spotlighting a congregation that not only had a female pastor but had highly active women church members in their church services and official leadership.
Through the four different Religious Bodies censuses conducted through the decades of the early twentieth century, the Census Bureau changed the way it asked certain questions and how it approached gathering information. This blog posts discusses changes made to the questions it asked about ministers.