Search for "cheap airline tickets from albuquerque to salt lake city utah phone number 1-800-299-7264"

Docks at Lake Chatague, Lake Hiawassee, Georgia, 2009

"Out long enough to be historic": Racialized Gay Space in Pre-Stonewall San Antonio

...of modernity. To Historicize the Gay Bar The origins of San Antonio's two nicknames—Alamo City and Military City, USA—lie in the city's history as a contested colonial space and as...

Walking into History: The Beginning of School Desegregation in Nashville

...and similarly split districts in surrounding Davidson County, under Superintendent J. E. Moss. In round numbers, there were about ten thousand black students and twenty thousand whites in the city...

Taming Southern Waters: Christopher J. Manganiello’s Southern Water, Southern Power

Review Christopher J. Manganiello opens Southern Water, Southern Power: How the Politics of Cheap Energy and Water Scarcity Shaped a Region with a discussion of the drought that hit the...

Going South, Coming North: Migration and Union Organizing in Morristown, Tennessee

...witnessed the living conditions of people employed in the maquilas and living in makeshift shacks without electricity or running water. Workers shed tears, revealed anxieties, and expressed shock and disorientation....

Atlanta's Charis Books and More: Histories of a Feminist Space

...decline had been caused by a combination of factors, including "the city's growth and suburban flight" as well as the "razing" of a number of houses "to prepare for expressways...

Revisiting Flaherty's Louisiana Story

...for the complex dynamic that makes up Cajun culture. James Peck, Jim Driscoll and Mercer Hathorn shooting for Revisiting Flaherty's Louisiana Story, Lake Martin, Louisiana, 2006. Today, Cajun and Creole...

American Coast, Imperiled Energy: Jason P. Theriot’s American Energy, Imperiled Coast

Review Bohemia Spillway New Distributary, Mardi Gras Pass, March 2012. Photograph by the Lake Pontchartrain Basin Foundation. Courtesy of the Lake Pontchartrain Basin Foundation. A curious thing happened in Louisiana...

"Closest to Everlastin'": Ozark Agricultural Biodiversity and Subsistence Traditions

...like the real pioneers in the nineteenth century, who came as a kind of spillover of the mountain settlement to the east.32Harington, Let Us Build Us a City: Eleven Lost...

Negotiating Gender Lines: Women's Movement across Atlanta Mosques

...Atlanta. As Atlanta's black population grew in the 1950s and 1960s, city officials became concerned about "the prospect of a Negro majority in the city."1In May 1966, "the Atlanta Journal...

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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