Catholic Greenwich Village: Ethnic Geography and Religious Identity in New York City, 1880 -1930

2003 ◽  
Vol 89 (1) ◽  
pp. 60-84 ◽  
Author(s):  
Thomas J. Shelley
Keyword(s):  
New York ◽  
New York City ◽  
Religious Identity ◽  
York City ◽  
Greenwich Village ◽  
Ethnic Geography

scholarly journals Factors Associated with COVID-19 Infection, Hospitalization and Death in New York City Neighborhoods

2021 ◽  
Vol 12 (3) ◽  
pp. 21
Author(s):  
Anna Gu ◽  
Hira Shafeeq ◽  
Ting Chen ◽  
Preety Gadhoke
Keyword(s):  
New York ◽  
New York City ◽  
York City ◽  
Community Intervention ◽  
City Government ◽  
Foreign Born ◽  
City Community ◽  
Greenwich Village ◽  
Large Populations ◽  
Using Data

Background: A key to an effective Coronavirus 2019 (COVID-19) Community Intervention is to understand populations who are most vulnerable to it. We aimed at evaluating characteristics of New York City communities where rates of confirmed COVID-19 cases were particularly high. Methods: The study outcomes - neighborhood-specific confirmed COVID-19 cases, positive tests, and COVID-19 attributable deaths were calculated using data extracted from the New York City government health website, which were linked to results from Community Health Survey. Distributions of study outcomes across New York City community districts and their associations with neighborhood characteristics were examined using Jonckheere-Terpstra tests. Results: As of May 21, 2010, rates of confirmed cases ranged from 0.8% (Greenwich Village and Soho) to 3.9% (Jackson Heights), and the rates of attributable death from to 0.6‰ (Greenwich Village and Soho) to 4.2‰ (Coney Island). Higher percentages of black, Hispanic and foreign-born populations, lower educational attainment, poverty, lack of health insurance, and suboptimal quality of health care were all factors found to be correlated with increased rates of confirmed COVID-19 cases.  Conclusions: The epidemiology of COVID-19 exhibited great variations among neighborhoods in New York City. Community interventions aimed at COVID-19 prevention and mitigation should place high priorities in areas with large populations of blacks and Hispanics and economically disadvantages areas.

Setting the Stage

Stone Free ◽  
2018 ◽  
pp. 1-20
Author(s):  
Jas Obrecht
Keyword(s):  
New York ◽  
New York City ◽  
York City ◽  
Detailed Account ◽  
Professional Career ◽  
Greenwich Village ◽  
Rolling Stone ◽  
Jimi Hendrix ◽  
The U.S

This detailed account of James Marshall Hendrix’s life before he transformed into “Jimi” Hendrix covers his hardscrabble childhood in Seattle, his early musical inspirations, first instruments and bands, and stint in the U.S. Army. Following his discharge, Hendrix embarks on his professional career, playing the chitlin circuit and making his first recordings as a studio musician. He then lands in New York City, where he lives in abject poverty until his “discovery” by Linda Keith and Bryan “Chas” Chandler. Chandler sees him perform “Hey Joe” and Bob Dylan’s “Like a Rolling Stone” in a Greenwich Village club and arranges his passage to London. In a move that will come back to haunt him, Hendrix agrees to let Chandler and Michael Jeffery manage his career.

scholarly journals Inside Greenwich Village: A New York City Neighborhood, 1898-1918

2002 ◽  
Vol 89 (3) ◽  
pp. 1085
Author(s):  
Barbara M. Kelly ◽  
Gerald W. McFarland
Keyword(s):  
New York ◽  
New York City ◽  
York City ◽  
Greenwich Village

scholarly journals Blackamerican Muslim Scholars and Leaders in New York City

2019 ◽  
Vol 36 (4) ◽  
pp. 61-88 ◽  
Author(s):  
Timothy Patrick Daniels
Keyword(s):  
New York ◽  
New York City ◽  
Recent Work ◽  
Religious Identity ◽  
York City ◽  
The State ◽  
American Muslims ◽  
American Muslim ◽  
Secular Power ◽  
The U.S

Recent work has drawn attention to the state-led and media-driven discourse of "good" and "bad" Muslims.  It is a flexible discourse, with benchmarks and shifting appraisals, that aims to mold American Muslims into "good" secular Muslims.  Drawing on old Orientalist representations, this American Islamophobic framework strives to produce "good" Blackamerican Muslims through rendering them as invisible, voiceless, or under the control of allies of the U.S. secular power.  The three ethnographic vignettes—a masjid fundraiser, two chaplains, and a political collective—demonstrate that Blackamerican Muslims scholars and leaders are not only disrupting this discursive project, but also undermining negative portrayals of Muslims and Islam more broadly.  In addition, through their practice and discourse, these Blackamerican Muslim figures are formulating an emergent American Muslim religious identity.

Blackamerican Muslim Scholars and Leaders in New York City

2019 ◽  
Vol 36 (4) ◽  
pp. 61-88
Author(s):  
Timothy Patrick Daniels
Keyword(s):  
New York ◽  
New York City ◽  
Recent Work ◽  
Religious Identity ◽  
York City ◽  
The State ◽  
American Muslims ◽  
American Muslim ◽  
Secular Power ◽  
The U.S

Recent work has drawn attention to the state-led and media-driven discourse of "good" and "bad" Muslims.  It is a flexible discourse, with benchmarks and shifting appraisals, that aims to mold American Muslims into "good" secular Muslims.  Drawing on old Orientalist representations, this American Islamophobic framework strives to produce "good" Blackamerican Muslims through rendering them as invisible, voiceless, or under the control of allies of the U.S. secular power.  The three ethnographic vignettes—a masjid fundraiser, two chaplains, and a political collective—demonstrate that Blackamerican Muslims scholars and leaders are not only disrupting this discursive project, but also undermining negative portrayals of Muslims and Islam more broadly.  In addition, through their practice and discourse, these Blackamerican Muslim figures are formulating an emergent American Muslim religious identity.

The Occupation of Public Space through Religious and Political Events: How Senegalese Migrants Became a Part of Harlem, New York

2004 ◽  
Vol 34 (4) ◽  
pp. 468-492 ◽  
Author(s):  
Monika Salzbrunn
Keyword(s):  
New York ◽  
New York City ◽  
Public Space ◽  
Religious Identity ◽  
Presidential Election ◽  
York City ◽  
The United States ◽  
Election Campaign ◽  
Special Events ◽  
Presidential Election Campaign

AbstractDuring the last twenty years, Senegalese migration has shifted from West African cities to France, from France to its European neighbour countries and finally towards the United States of America. Whereas the secular French state discourages religious display, especially within public space, the more community-oriented USA is far from opposed to religious expression in the public sphere. In this article, I analyze how Senegalese migrants who have grown up in secular states (Senegal and/or France) use American public space to demonstrate their political and religious identity through the organization of special events. Even though the migrants, notably the political and religious activists, take into consideration the cultural and political differences between their different places of residence, they follow continuous strategies across their translocal spaces. Special events like the Murid Parade in July or the Senegalese presidential election campaign in spring 2000 provide rich empirical data for the analysis of the complex interaction between Senegalese inside and outside their country, their translocal networks and their connections to the local situation in New York City. The latter includes the different inhabitants of Harlem and the local geographical setting, the representatives of the state and the politics of migration, as well as the Mayor and his political program. The recently opened House of Islam, founded by members of the Murid Sufi order in Harlem, shows how deeply the Senegalese in the US are already rooted. However, the annual religious event organized by the Murids is only one demonstration of identity politics. In order to illustrate the diversity of the community, I show how the events organized during the Senegalese presidential election campaign in 2000 in New York City take into consideration the complexity of the religious, political and economic identities of the American Senegalese.

Djuna Barnes and the Geriatric Avant-Garde

PMLA ◽  
2015 ◽  
Vol 130 (1) ◽  
pp. 69-91 ◽  
Author(s):  
Scott Herring
Keyword(s):  
New York ◽  
New York City ◽  
York City ◽  
Late Life ◽  
The Elderly ◽  
Djuna Barnes ◽  
Avant Garde ◽  
Greenwich Village ◽  
High Modernism ◽  
Eve Kosofsky Sedgwick

Though her publications were slight after she permanently moved to Greenwich Village, in New York City, in 1940, Djuna Barnes labored over scores of literary and nonliterary typescript drafts from the 1940s to the 1980s. This unpublished artwork constitutes a geriatric avant-garde that deepened her earlier investments in modernist aesthetics. Archived documents record the elderly writer performing the principles of high modernism—innovation, experimentalism, and novelty—across an unprecedented array of genres, such as the poem, the pharmacy order, the grocery list, the medicine regimen, the memo, and personal correspondence. This article reassesses gerontophobic depictions of Barnes as an aged recluse who lived a creatively fruitless late life. The underex-plored works of her senior years are a unique version of what Eve Kosofsky Sedgwick calls “a senile sublime.”

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