Baby Doll Addendum and Mardi Gras ’49

Walking Raddy ◽  
2018 ◽  
pp. 189-194
Author(s):  
Jerry Brock
Keyword(s):  
Walking Raddy ◽  
2018 ◽  
pp. 167-188
Author(s):  
Jerry Brock

The chapter “In Memory: Uncle Lionel Batiste,” traces the life of popular New Orleans musician and cultural activist Uncle Lionel Batiste (born Feb. 11, 1932) in the context of his family, community, music, baby dolls, Dirty Dozen Kazoo Band, Mardi Gras, second line parades, Spiritual churches and ancestry. The experience and enrichment of African American music and cultural traditions, expressions and lifestyles are presented in relationship to social and economic oppression and the Civil War, Reconstruction and the movement for equality, equity and justice. The author challenges the monophonic and repeated reckoning that the practice of Black women masking as Baby Dolls was originated solely by a group of prostitutes from Black Storyville in 1912. The work attempts to define the ambiguous term “baby doll” in historical, social, cultural and political context and traces “baby doll” inclusions in popular music and theater. Uncle Lionel’s mother Alma Batiste started the Batiste baby dolls and was active in community organizing and rose to the position of Reverend Mother Alma Batiste in the Spiritual church. The beginnings of the Dirty Dozen Kazoo Band and the Dirty Dozen Brass Band along with research into the origination of the second line parade tradition as it relates to Uncle Lionel, his family and neighborhood is advanced. It concludes with Benny Jones and the Treme Brass Band whom Uncle Lionel performed with the last two decades of his life (death July 8, 2012).


Walking Raddy ◽  
2018 ◽  
pp. 235-260
Author(s):  
Mora J. Beauchamp-Byrd

This chapter examines a 1948 lithograph entitled Negro Maskers by New Orleans-based Southern Regionalist painter John McCrady (1911-1968), who produced the image for Mardi Gras Day, a book project completed with fellow artists Ralph Wickiser and Caroline Durieux. It documents McCrady’s conception of the southern US, in the decade following the Depression, as a site of singular “folk” distinction, rendered unique by picturesque scenery, African American cultural expressions, dockside scenes along the Mississippi, and carnivalesque traditions such as the Baby Doll masqueraders. Negro Maskers’ stylistic references to EI Greco, Mannerism, American Regionalist painter Thomas Hart Benton, and dream-like Symbolism will be discussed, charting how the image fits snugly into McCrady’s cultivation of a “Southern Eccentric” aesthetic. Above all, McCrady's print will be examined within the context of other sentimentalized, yet often subversive, images of southern, vernacular U.S. culture that distinguished his work from that of Midwestern-centered American Regionalist painters.


Walking Raddy ◽  
2018 ◽  
pp. 189-194
Author(s):  
Jerry Brock

A brief addendum illustrating the end of the national trend to use the term “baby doll” in popular music in the late 1920s including in songs by Bessie Smith and Ethel Waters. While in New Orleans the practice of masking baby doll continued as demonstrated by the advertised performance “Baby Dolls of 1949” at the Caldonia Inn during Carnival season. Relative to this performance is the reign of Louis Armstrong as King of the Zulus, Professor Longhair’s early career and first recordings including “Go To the Mardi Gras.” Henry Youngblood is quoted about the Baby Doll Gloria Lopez and brief mentions and biographical information is included on the other performers; Sumter “Cha Cha” Hogan, Albert Bellvue, Lloyd Ignicious, Mattie Campbell and Alma “Lollypop” Jones.


Walking Raddy ◽  
2018 ◽  
pp. 7-18
Author(s):  
Kim Vaz-Deville

Resa Bazile is an important voice in the current Baby Doll tradition. Cinnamon Black is an entertainer, a queen in the Fi Yi Yi Mandigo Warriors Mardi Gras Indian tribe, a Voodoo practitioner and reader at the New Orleans Historic Voodoo Museum in New Orleans, and a cultural consultant for documentaries, film industry projects, and media outlets. With her finger on the pulse of New Orleans’ past and present spiritual and cultural heritage, this interview with Resa, who is best known as “Cinnamon Black,” delves into the meaning of the Baby Doll tradition, her group, the Treme Million Dollar Baby Dolls, about the modern revival of the tradition, about the impact of white women maskers on the tradition, and what she sees as the future of the practice.


Walking Raddy ◽  
2018 ◽  
pp. 285-313

This chapter discusses the process of negotiation of cross cultural participation and permission of playing mas within black cultural traditions. Using a personal narrative approach the author reflects on her experiences of playing Mas in Trinidad and Tobago Carnival and her desires to play Mas as a Baby Doll in New Orleans Mardi Gras. The author contends her participation cannot be purchased and seeks new ways to adopt a deeper understanding of the history tradition of the Baby Dolls and honor them in a documentary.


Walking Raddy ◽  
2018 ◽  
pp. 223-232
Author(s):  
Daniele Gair

This chapter offers an up close and personal view of the Baby Doll tradition, through the eyes of a native New Orleanian joining the Baby Dolls and costuming as a Baby Doll for the first time. Taking place on Mardi Gras Day 2015, this account follows an intrepid masker and two friendsas they wind their way from the Marigny to the famous Mother-in-Law Lounge, though the Tremé and to the French Quarter. Mardi Gras is already an exciting and sometimes challenging experience, even for a veteran. Yet the idea of partying with the Baby Dolls, at first intimidating, proves to be both welcoming and exhilarating, and offers invaluable insight into this unique New Orleans tradition, and into New Orleans culture itself.


Walking Raddy ◽  
2018 ◽  
pp. 203-212
Author(s):  
Rachel Carrico

Antoinette Dorsey Fox K-Doe (1945-2009)—known to most New Orleanians as Miss Antoinette—played an important role in the history of the Baby Doll tradition. In the last years of her life, she fostered a Baby Doll revival when many feared that the practice might become relegated to memory. On Mardi Gras Day, 2004, she debuted the interracial and inter-generational Ernie K-Doe Baby Dolls, named in honor of her late husband, rhythm-and-blues singer Ernie K-Doe. This essay summarizes Miss Antoinette’s contributions to the Baby Doll tradition as a community pillar dedicated to cultural preservation and innovation. Long before she donned a Baby Doll dress, Miss Antoinette constructed many effigies, tributes, and monuments as part of her unique form of community organizing. Her Baby Doll revival can be seen in this context, as a revival that both preserved the past and (re-)invented a present.


Walking Raddy ◽  
2018 ◽  
pp. 195-202
Author(s):  
DeriAnne Meilleur Honora

This chapter defines Mardi Gras Baby Dolls of the Seventh Ward. It begins with a definition of the Seventh Ward and its geographical location. It then touches on the epitome of a Baby Doll, who they were as people, as well their alter ego when they masked. These women were regular New Orleanians who defied gender norms and tested boundaries of the time. These women were both liked and disliked by many throughout the city. This chapter also highlights the Mardi Gras Skeletons and their significance. Also included is a host of interviews of New Orleanians and their variety of perceptions of these colorful women.


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