Question: When did Losing my religion come out?

Context articles: Religion in Abkhazia
Out of Time (album)
Alawites
Religion in Thailand
Haitian Vodou drumming
Supernatural beings in Slavic religion
Life After God
American civil religion
Losing My Religion
Bahá'í Faith in Morocco

Many inhabitants of Abkhazia are Orthodox Christians, with a significant minority adhering to Islam and a growing population adopting Abkhaz neopaganism, or the "Abkhazian traditional religion".
 The influence of this last has always remained strong and has been experiencing a revival through the 1990s and 2000s.
 By 2016, Abkhaz traditional religion, whose priesthood was institutionalized in 2012, supported and administered by the government of Abkhazia that has contributed to the restoration of tens of sanctuaries, has come to "dominate and prevail" over both Christianity and Islam, and it is likely that it will be proclaimed the official religion of the state in the near future.
Out of Time is the seventh studio album by American alternative rock band R.E.M., released on March 12, 1991 by Warner Bros.
 Records.
 With "Out of Time", R.E.M.'s status grew from that of a cult band to a massive international act.
 The record topped the album sales charts in both the U.S. and the United Kingdom, spending 109 weeks on American album charts and enjoying two separate spells at the summit, and spending 183 weeks on the British charts and a single week at the top.
 The album has sold over four and a half million copies in the U.S. and over 18 million copies worldwide.
 The album won three Grammy Awards in 1992: one as Best Alternative Music Album, and two for the first single, "Losing My Religion."
The Alawis, also rendered as Alawites (Arabic: علوية‎ ‎ "Alawīyyah"), are a syncretic closed religion.
 Due to politics, the Alawites (Hamdanites) have been categorised under the Twelver branch of Shia Islam, primarily centered in Syria.
 Despite this political agenda to Islamiscise the Alawites, they still maintain their autonomy as a separate monotheistic religion.
 The eponymously named Alawites revere Khidr, considered to be the biblical figure Elijah.
 However, they are generally considered to be Ghulat by most other sects of Islam.
 The sect is believed to have been founded by Ibn Nusayr during the 9th century, and fully established as a religion For this reason, Alawites are sometimes called Nusayris (Arabic: نصيرية‎ ‎ "Nuṣayrīyyah"), though the term has come to be used as a pejorative in the modern era.
 Another name, "Ansari" (Arabic: انصارية‎ ‎ "Anṣāriyyah"), is believed to be a mistransliteration of "Nusayri".
 Today, Alawites represent 11 percent of the Syrian population and are a significant minority in Turkey and northern Lebanon.
 There is also a population living in the village of Ghajar in the Golan Heights.
 They are often confused with the Alevis of Turkey.
 Alawites form the dominant religious group on the Syrian coast and towns near the coast which are also inhabited by Sunnis, Christians, and Ismailis.
Religion in Thailand is varied.
 There is no official state religion in the Thai constitution, which guarantees religious freedom for all Thai citizens, though the king is required by law to be Theravada Buddhist.
 The main religion practiced in Thailand is Buddhism, but there is a strong undercurrent of Hinduism with its distinct priestly class.
 The large Thai Chinese population also practices Chinese folk religions, including Taoism.
 The Yiguandao (Thai: "Anuttharatham") spread in Thailand in the 1970s and it has grown so much in recent decades to come into conflict with Buddhism; it is reported that each year 200,000 Thais convert to the religion.
 Many other people, especially among the Isan ethnic group, practice Tai folk religions.
 A significant Muslim population, mostly constituted by Thai Malays, is present especially in the southern regions.
Vodou drumming and ceremonies are inextricably linked in Haiti.
 While drumming does exist in other contexts in the country, by far the richest traditions come from this distinctly Haitian religion.
 As such, before one can come to play, appreciate, and understand this music one should view it in its religious context.
 Haitian Vodou is a henotheistic religion, although viewed by many Haitians as a cultural practice, widely practiced in the country of Haiti.
 Vodou as practiced in urban centres in Haiti and some cities in North America (especially New Orleans) is a ritualistic faith system that involves ceremonies that consist of singing, drumming and dancing.
 While certain aspects of this religion may share the same roots, it is completely contrary to the stereotype of black magic, witch doctors, pins in dolls, and zombies portrayed by New Orleans style "Voodoo" (a bastardization of the name).
Other than the many gods and goddesses of the Slavs, the ancient Slavs and the Rodnover descendants of today believed in and revered many supernatural beings that existed in nature.
 These supernatural beings in Slavic religion come in various forms, and the same name of any single being can be spelled or transliterated differently according to language and transliteration system.
Life After God is a collection of short stories by Douglas Coupland, published in 1994.
 The stories are set around a theme of a generation raised without religion.
 The jacket for the hardcover book reads “You are the first generation to be raised without religion.”
 The text is an exploration of faith in this vacuum of religion.
 The stories are also illustrated by the author.
 Several critics have suggested that this publication marks an early shift in the stylistic vocabulary of Coupland and, according to one critic, he was “excoriated presumably for attempting be serious and to express depression and spiritual yearning when his reviewers were expecting more postmodern jollity”.
 However, the short story would later come to garner more praise (see below) though critics and academics have paid little attention to the publication in terms of academics' articles and commentary.
American civil religion is a sociological theory that a nonsectarian quasi-religious faith exists within the United States with sacred symbols drawn from national history.
 Scholars have portrayed it as a cohesive force, a common set of values that foster social and cultural integration.
 The very heavy emphasis on nondenominational religious themes is quite distinctively American and the theory is designed to explain this.
 The concept goes back to the 19th century, but in current form, the theory was developed by sociologist Robert Bellah in 1967 in his article, "Civil Religion in America".
 The topic soon became the major focus at religious sociology conferences and numerous articles and books were written on the subject.
 The debate reached its peak with the American Bicentennial celebration in 1976.
 There is a viewpoint that some Americans have come to see the document of the United States Constitution, along with the Declaration of Independence and the Bill of Rights as cornerstones of a type of civic or civil religion or political religion.
"Losing My Religion" is a song by the American alternative rock band R.E.M. The song was released as the first single from the group's 1991 album "Out of Time".
 Built on a mandolin riff, "Losing My Religion" was an unlikely hit for the group, garnering heavy airplay on radio as well as on MTV due to its critically acclaimed music video.
 The song became R.E.M.'s highest-charting hit in the United States, reaching No. 4 on the "Billboard" Hot 100 and expanding the group's popularity beyond its original fanbase.
 It was nominated for several Grammy Awards, and won two for Best Pop Performance by a Duo or Group with Vocal and Best Short Form Music Video.
The Bahá'í Faith in Morocco began about 1946.
 In 1953 the Bahá'ís initiated a Ten Year Crusade during which a number of Bahá'ís pioneered to various parts of Morocco—many of whom came from Egypt and a few from the United States including Helen Elsie Austin.
 By April 1955 the first Bahá'í Local Spiritual Assembly of Ceuta was elected.
 By January 1958 the first Bahá'í summer school was held in Rabat.
 By spring 1958 the Bahá'í population may have been 100 and there were six assemblies and a regional committee coordinated activities promulgating the religion.
 In 1960 the first all-Moroccan local assembly was elected in Zaouiat Cheikh and most of its members were Berbers.
 On December 7, 1961 an article in Al Alam laments the decline of Islam and attacks the Bahá'ís.
 During the year Bahá'í homes are entered by police and literature of the religion is taken.
 On April 12 four Bahá'ís are arrested in Nador.
 A regional National Spiritual Assembly of North West Africa was organized which included Morocco in 1962.
 In 1963 a survey of the community counted 10 Assemblies, 12 organized groups (between 1 and 9 adults) of Bahá'ís.
 In 1963 the arrests in Morocco had gotten attention from Hassan II of Morocco, US Senator Kenneth B. Keating and Roger Nash Baldwin, then Chairman of the International League for the Rights of Man and would echo in analyses of politics of Morocco for years to come.
 All Bahá'í meetings were prohibited in 1983 followed by arrests.
 This time the response emphasized the non-partisan and obedience to government principles of the religion.
 1992 estimates by the US Department of State counted some 150-200 Bahá'ís.
 while 2001 through 2009 estimates mention the Bahá'í community at 350 to 400 persons.
 However Association of Religion Data Archives and Wolfram Alpha estimated 33,000 Bahá'ís in 2005 and 2010, the third largest religion in the country.