What is the trajectory of development? After moving from agrarian (traditional) to industrial (materialist/modern) society, growing evidence suggests a postmaterialist/postmodern phase. Hitherto, modernism and postmodernism have been associated with Newtonian universalism and Einsteinian relativism (localism), respectively. Yet, globalization is propagating a “convergence” of values that is redirecting the pendulum toward cultural neouniversalism within a postmodern world. This transformation is taking place through intergenerational change and has implications for politics. In particular, what emerges is that culture is an intervening variable in explaining the impact of economic growth on democratization. This framework is captured along two dimensions: the earlier religious versus secular (traditional versus rational) spectrum in development literature, which is now complemented by a new survival versus self-expression continuum. It is the rise of self-expression values that augurs well for liberalization and democratization.

Changing Values and Beliefs in 85 Countries: Trends from the Values Surveys from 1981 to 2004 by Loek Halman and colleagues is a monumental contribution in sharing empirical evidence that supports postmodernization theory. The reference book combines data from four successive waves: a 1981 wave (1981–1984), a 1990 wave (1989–1993), a 1995 wave (1995–1997), and a 2000 wave (1999–2004). After developing a “master codebook,” European (European Values Survey) and non-European (World Values Survey) waves were merged into separate datasets, followed by integration of the two subsets into a full 1981–2004 global time-series dataset. While the master questionnaire was in English, methodological issues were addressed through back translation, pre-testing, and country-specific questions. In addition to using stratified multistage random sampling, with specific factors weighted when appropriate, face-to-face interviews were conducted by local professional survey organizations. The cross-national survey data tabulated in this publication facilitate tracking mass trends covering a stunning four-fifths of the world's population. Given ongoing interest in the Greater Middle East Initiative (GMEI) with respect to liberalization and democratization, it is noteworthy that about 18 percent of the samples are from Muslim countries, with about half of them in the Middle East and North Africa (MENA).

With a total of 239 tables, the surveys are divided into six sections: perceptions of life, environment, work, family, politics and society, religion and morale, and national identity. On the one hand, accounting for about 75% of the study, the segments on life, politics, and religion comprise the critical mass. On the other hand, making up only about 3% of the report, the portions on environment and identity are numerical outliers.

The authors focus one section of their work specifically on politics and society. A minimum of 70% (except China) and 74% (except the Netherlands and India) of those surveyed emphasized individual responsibility and family life, respectively. Over 50% desired “a simple lifestyle.” More than 75% (except in Russia and Pakistan) favored a democratic political system despite over 70% (except in Russia and Nigeria) recognizing its imperfection. Contrary to earlier ambivalence in the literature, there is now empirical evidence about thirst for democracy in Muslim countries, including in the MENA region (197, 201) — a point also established in the Gallup World Poll (see John L. Esposito and Dalia Mogahed, Who Speaks for Islam?).

Another section of the book addresses religion and morality. When faced with personal, family, and societal challenges, fewer people today seem to find solace in religion. Yet, at least 60 percent (except in countries with communist history, Sweden, and Japan) still believe in God. Also interesting is the low level of support for divorce. The authors’ treatment of perceptions of life reveals that more than 70% (except in China, Portugal, and the Baltic states) of the respondents consider family to be very important. Although the numbers are somewhat lower in Protestant Europe, a generally high value is placed on respecting parents. Though uncomfortable with neighbors who abuse drugs or alcohol, people appear less concerned about differences in race, national origin, and religion.

Given theological prohibitions in Islam, the noticeably higher degree of support for suicide in the MENA region might be related to political interpretation of the question itself. Faith in God and religious identity approaching 100% is noticeable only among Muslims, but such a sense of belonging does not translate to being a practicing Muslim. By the same token, Muslims do not have a better record of attending religious services than adherents of other faith traditions. For the MENA region, including Saudi Arabia, the frequency of religious service attendance stands at less than the 50% mark.

Along with graphs, cultural maps, and a list of countries surveyed in each of the four waves, the authors provide a compendious theoretical framework. For a greater understanding of the premise, one would benefit from Ronald Inglehart's Modernization and Postmodernization and Culture Shift in Advanced Industrial Society. All questionnaires and datasets, including country-specific data, are accessible online for free at the European Values Survey and World Values Survey websites. Scholars, students, and policymakers alike will benefit from understanding the emerging intergenerational paradigm shift through these data. Template from the global collaborative project will prove invaluable for future waves of survey research as well.