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Spectacles of American Nationalism: The Battle of Atlanta Cyclorama Painting and The Birth of a Nation

...that were exclusively or almost entirely white men, enormous numbers of additional people participated in the War effort, including approximately 200,000 Black soldiers who served in the Federal army and...

Ecologies of the Sacred: A Review of Valérie Loichot's Water Graves

...environment for aquatic life to take root and repopulate this portion of ocean floor. Vicissitudes also offers another, more haunting kind of repopulation, this time by the specters of the...

Stand & Witness: Art in the Time of COVID-19

How To Navigate We’ve arranged Stand & Witness as a guided tour. We recommend that you move through the exhibition according to the numbered tour stops or “hotspots.” To start...

Discursive Memorials: Queer Histories in Atlanta's Public Spaces

...Increasing numbers of cars, trolleys, buses, and taxis enabled movement between downtown and suburbs; rural and urban areas; "colored" and "white" areas; and cultural and domestic spheres. The city's growth...

Lyle Saxon and the WPA Guide to New Orleans

...the clangor of drays and aroma of roasting coffee had once filled the air, locals and out-of-towners now stroll past art galleries, trendy eateries, and boutique hotels and condos. One...

"In the Neighborhood": Towards a Human Geography of US Slave Society

...making a circuit through his neighborhood, beginning at Brighton, then on to adjoining places, Waverly, Fair Oaks, Beau Pres, Forest, and back to Grove. These rebels made some progress in...

Men at Home: Imagining Liberation in Colonial and Postcolonial India

...the training of sons. Fathers become educators. Education is equated with school certificates and college degrees, as cleanliness is with tailored clothes, shoes, soap, and hair oil: objectified and separated...

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

Global Lives, Local Struggles: Latin American Immigrants in Atlanta

Photograph of Rosa, Miguel and their son. Global Lives, Local Struggles (Documentary footage used in this essay was provided by William Brown, Director, Living Across Borders.) Part 2: Dr. Odem describes...

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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