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Southern Spaces Recommends, October 2020

...in Georgia, which is available to watch for free. https://vimeo.com/470999167 Trailer for Suppressed: The Fight to Vote, July 23, 2019. Trailer by Brave New Films. Courtesy of Brave New Films....

A Trumped-Up Dixie: White Southern Republicans and Immigration Reform

...their ancestors had participated in the Confederacy. Dump Trump Rally, Freedom Plaza, Pennsylvania Avenue, Washington, DC, July 9, 2015. Photograph by Flickr user Elvert Barnes. Creative Commons license CC BY-SA...

Lynching and Local History: A Review of Troubled Ground

Review Rowan County Court House and Jail, Salisbury, North Carolina, circa 1905-1915. Courtesy of the Durwood Barbour Collection of North Carolina Postcards, North Carolina Collection, University of North Carolina at...

Placeholder: Carolina Poems of Love and Labor

Readings Allison Hedge Coke reads her poem "The Change." Poem text. Allison Hedge Coke reads her poem "Off Season." Poem text. Allison Hedge Coke reads her poem "Packin' Four Corner Nabs." Poem text....

The Civil War and Emancipation 150 Years On

...better this time. And they are. While it is easy to find people to spout the old Confederate party lines (largely because they tend to cluster together in obvious places,...

Lyrics to Pretty Saro

...and this I understand She wants a freeholder and I've got no land But I could maintain her on silver and gold And as many of the fine things as...

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

...and the "Song Use in The Sacred Harp" statistics page on Fasola.org draw on the availability of the minutes in digital form to enable analysis of song use and leader...

Gold Records in Deep Space

...Seaberg, Ronnog Seaberg, and J.B. Lenoir in the 1965 footage. The Soul of a Man, 2003. Documentary filmmakers have used reenactments since the genre's beginnings. In Nanook of the North...

"The Choctaw Miracle": A Review of Katherine Osburn's Choctaw Resurgence in Mississippi

...embraced the Choctaws. In their view, both groups were southerners with a mystical connection to the land; both had fought for a glorious cause against the despotic federal government; and...

Negotiating Gender Lines: Women's Movement across Atlanta Mosques

...ummah landscape have facilitated some encounters and interactions between the two groups: (1) the close proximity between Atlanta's major immigrant mosque and the city's foremost African American mosques and neighborhoods...

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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