Search for "Delta Airlines 1800-299-7264 Ticket Booking Number"

The Cobb County Braves

...the new stadium will follow a current trend in stadium development in the United States. As teams build new ballparks with smaller capacities, ticket prices rise as demand increases. Furthermore,...

"The Room that We're Able to Take Up": Forrest Lawson's Queer Aesthetic

...I specifically reference the Pulse tragedy in my work with the number 49. A lot of my work features the multiplicity of that number. The blood slide pieces in What...

The Makers of the Sacred Harp

...In the case of the “revival spiritual songs” that began to appear in great numbers in 1840s tunebooks, including The Sacred Harp, Steel speculates that some may have had their...

The Podcast and the Police: S‑Town and the Narrative Form of Southern Queerness

...viewer—short-circuit both homonormative assumptions about sexuality and gay identity and metronormative assumptions about sex and homophobia in the rural South. Anecdotally, I've heard from a goodly number of southern gay...

Visions for Sustainable Agriculture in Cuba and the United States: Changing Minds and Models through Exchange

...that production was at full-bore in December 2010. The diversity and the extent of crop production result from the number of hands that have carefully infused life into the plots....

COVID-19 Vaccine and the Right to Public Health

...went into arms and by mid-March 2021, a quarter of the population had received at least one vaccine; six months later that number rose to 85 percent. Although Black Democrats...

Mapping the "Big Minutes": Visualizing Sacred Harp's Geographic Coalescence and Expansion, 1995–2014

...this decentralized music culture. Minutes detail the name of each song leader, the page number(s) of song(s) each person led, the names of officers and committee members, these committees' reports,...

"It's Being Black and Poor": Race, Class, and Desegregation at Pebblebrook High

...as a result of desegregation, only 37% of black students attended mostly black schools, by the year 2000, that number had grown to 69%, quickly approaching the 1968 numbers for...

Just a number, Old Bryce Hospital Cemetery, Tuscaloosa, Alabama, 2007

Negotiating Gender Lines: Women's Movement across Atlanta Mosques

...of a substantial number of prosperous black Atlantans, we might imagine that African American Muslims are more likely to live in Atlanta than in Chicago in the same neighborhoods or...

References
1.	In May 1966, "the Atlanta Journal noted that 'civic leaders have registered concern that the non-white population inside city limits is increasing so rapidly that Negroes may constitute a majority within perhaps six years. To civic leaders the prospect of a Negro majority in the city holds serious sociological and political implications.'" See Ronald H. Bayor, Race and the Shaping of Twentieth-Century Atlanta (Chapel Hill: University of North Carolina Press, 1996), 87.
2.	Larry Keating, Atlanta: Race, Class, and Urban Expansion (Philadelphia: Temple University Press, 2001), 8.
3.	US Census Bureau, "Places within Unites States: R1701. Percent of People below Poverty Level in the Past 12 Months (For Whom Poverty Status is Determined): 2004," http://factfinder.census.gov/ (accessed July 16, 2007); US Census Bureau, "Places within the United States: R1701. Percent of Children under 18 Years Below Poverty Level in the Past 12 Months (For Whom Poverty Status is Determined): 2004," http://factfinder.census.gov/ (accessed July 16, 2007); Mark McArdle, "Poverty, Concentrated Poverty, and Urban Areas," National Urban League Policy Institute, May 19, 2006, http://www.nul.org/publications/policyinstitute/factsheet/PovertyFactSheet.doc (accessed July 16, 2007); Patricia J. Mays, "Middle Class Blacks Head to Atlanta," Associated Press, December 7, 1998, http://www.coax.net/people/lwf/ATL.HTM (accessed July 16, 2007); David L. Sjoquist, "The Atlanta Paradox: Introduction," in The Atlanta Paradox: A Volume in the Multi-City Study of Urban Inequality, ed. David L. Sjoquist (New York: Russell Sage, 2000), 2.
4.	Sjoquist, "The Atlanta Paradox," 1; Keating, Atlanta, 40, 34.
5.	Truman A. Hartshorn and Keith R. Ihlanfeldt, "Growth and Change in Metropolitan Atlanta," in The Atlanta Paradox: A Volume in the Multi-City Study of Urban Inequality, ed. David L. Sjoquist (New York: Russell Sage, 2000), 38–39.
6.	Marc V. Levine, "The Two Milwaukees: Separate and Unequal," Center for Economic Development, University of Wisconsin-Milwaukee, April 2003, http://www.uwm.edu/Dept/CED/pdf/two_milwaukee.pdf (accessed July 18, 2007).
7.	In his study of Asian Indian immigrants in Atlanta in the 1980s, John Fenton found that Atlanta Indians reported incomes "much higher" than the avergae ($24,993) for all Indian families in the United States in the 1980s. During a time when the median income for American families was estimated as $19,917 (US Census 1980), 52 percent of the Asian Indians in his survey "reported annual family incomes of $40,000 or more, and 32.8 percent stated their income to be $50,000 or more. Nationally, the Census indicated that only 11.3 percent of Asian Indians earn over $50,000; but in Atlanta 12.4 percent in the survey reported family incomes over $75,000." The author notes that these figures are remarkable, especially given that "almost half had been in America five years or less at the time of the Census." See John Y. Fenton, Transplanting Religious Traditions: Asian Indians in America (New York: Praeger, 1988), 31.
8.	"Indians who have been in America for some years tend to change residences from apartments in central Atlanta to homes in suburbia. In 1988 these families typically live in very new homes in new developments outside the interstate perimeter highway." Fenton,Transplanting Religious Traditions, 32.
9.	These two trends support the 2000 American mosque survey findings: "Approximately 40% of mosque participants travel more than 15 minutes from their home to get to the mosque." Ihsan Bagby, Paul M. Perl, and Bryan T. Froehle, The Mosque in America: A National Portrait, a Report from the Mosque Study Project (Washington DC: Council on American-Islamic Relations, 2001), 16.
10.	Masjid Rahmah is a pseudonym.
11.	When we account for women's mosque attendance beyond jum'ah, the percentage of women's participation is higher than the jum'ah percentage. According to the American mosque study, 13 percent ofjum'ah participants in immigrant mosques are women; however, women make up 23 percent of total participants "associated" with the mosque. In WDM mosques, women represent 24 percent of Friday worshippers but 36 percent of participants associated with the mosque. In non-WDM African American mosques, they make up 17 percent of Friday participants but 25 percent of overall mosque participants. Actual women's participation is possibly higher given that criteria for "association and how survey respondents measured it are unclear. Bagby, "A Profile of African-American Masjids," 216.
12.	The increase in women's mosque participation is not limited to the United States: "In recent times, Muslim women in a variety of contexts and settings are engaged in redefining their roles and presence in mosque based Islam." Shampa Mazumadar and Sanjoy Mazumadar, "In Mosques and Shrines: Women's Agency in Public Sacred Space." Journal of Ritual Studies 16, no. 2 (2002), 169; also see Saba Mahmood,Politics of Piety: The Islamic Revival and the Feminist Subject(Princeton, NJ: Princeton University Press, 2005).

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