The Time of Jazz

Author(s):  
Jason Berry

Jazz began as a story of the city in church and parades, a performance narrative countering that of the Lost Cause. A chorus of various instruments with vocal-like warmth, jazz offered moderate, relaxed tempos to which people could dance or march, even in a hot climate. Jazz rose from working class roots to popularity with the elite. Some jazz songs satirized issues in the city. Brass bands flourished in towns near New Orleans, and the bands often played funerals for prominent people and benevolent society members. Influential jazz and ragtime musicians included John Robichaux, Buddy Bolden, Paul Barbain, Kid Ory, Jelly Roll Morton, Louis Armstrong, Manuel Perez, Lorenzo Tio, and James Brown Humphrey. A white redemption narrative also grew during this time. A large white-unity event happened in 1889 in the form of the funeral of Jefferson Davis, who died in New Orleans. African American funeral processions faced pushback from whites. In 1903, Pope Pius X banned bands from playing in church except in special circumstances. As Catholic churches fell into line, black Creole musicians from Catholic families played funerals in other churches as the burial tradition spread.

Author(s):  
Renia Ehrenfeucht ◽  
Ana Croegaert

During 2010s, in response to new food truck operators, the city of New Orleans loosened regulations for food truck vending. At the same time the city turned its regulatory eye towards other forms of street vending and introduced a new second line vending ordinance. Using the New Orleans case, we argue that relaxing rather than revising regulations—and subsequently planning for ways to make street vending compatible with other activities—would be more effective and just. The authors participated in and observed 32 second line parades (parades organized and sponsored by African-American historic benevolent societies) during one season to understand how second line vending played out and the potential impacts of the new ordinance. This analysis demonstrates that compliance with the second line ordinance would have restricted vending without resolving identified concerns. New Orleans is an instructive case because the intent was to allow rather than eliminate vending. We argue that increasing compatibility between vending and other street activities makes food and goods available in the spaces were urban residents can most easily access them, and thereby establishes a more effective and just public space.


Author(s):  
Sally McKee

This chapter argues that no family embodies the anomalous history of New Orleans better than the Dede family. Of all the towns and cities in North America with populations of free African Americans, the chapter goes on to argue, New Orleans was the city most likely to have produced a black man like Edmond Dede—possessed of enough talent, ambition, and training to launch himself up to a high level of accomplishment. Only in New Orleans could African American families trace their family's history back beyond 1864, the year the Emancipation Proclamation took effect. Contrary to later reports that Edmond Dede was the son of West Indian refugees, he in fact belonged instead to a long-established family with roots in North America.


Author(s):  
Christopher Robert Reed

The political economy of the 1920s were intricately linked to the demographic changes, emerging social structure, level of racial consciousness, cultural and aesthetic expressions, and religious practices and activities of this pivotal period in Chicago's history. This chapter focuses on demographics and the thinking accompanying the expansion of this population. Between 1910 and 1920, the African American population of Chicago increased by 148.5 percent. By 1927, a head count around the city in all three of the major geographical divisions found 196,569 persons of African descent in residence. The demographic growth of the Black Metropolis rested firmly on the continuous in-migration of primarily adults from the South—not only from the plantations of the Deep South and small towns but also cities such as Birmingham, New Orleans, Atlanta, and Mobile. Chicago's new Negro personality also bloomed and grew enormously in terms of an expanded African American worldview, expectations, and accomplishments.


Author(s):  
Jason Berry

In the early 19th century, New Orleans included a thriving artisan class of colored Creoles. One such artisan was Pierre Casanave, a black furniture-maker-turned-undertaker who operated a thriving business that served whites and blacks alike. Benevolent societies of various ethnic groups guaranteed members a dignified funeral. Yellow fever broke out in the city in 1853. The embalming of corpses became popular, and funeral rites became elaborate and ceremonial, often featuring music. Louisiana seceded from the Union in 1861 as the Civil War began. Free blacks, such as Andre Cailloux and Henry Louis Rey, formed militias to participate in the war. After the Union took control of New Orleans, the black militia joined the Union war effort. Cailloux died fighting for the Union and was memorialized as a hero. After being honourably discharged for medical reasons, Rey joined a group of black spiritualists who held séances to communicate with the dead. The real war in New Orleans began after the Civil War ended. The conquered city became a free zone for former slaves, but the transition to a peacetime economy ran head-long into the identity crusade of the defeated South, providing the foundation for white supremacy and the “lost cause” mythology.


Author(s):  
Sally McKee

This book chronicles the extraordinary story of African American composer Edmond Dede, raised in antebellum New Orleans, and his remarkable career in France. In 1855, Edmond Dede, a free black composer from New Orleans, emigrated to Paris. There he trained with France's best classical musicians and went on to spend thirty-six years in Bordeaux leading the city's most popular orchestras. How did this African American, raised in the biggest slave market in the United States, come to compose ballets for one of the best theaters outside of Paris and gain recognition as one of Bordeaux's most popular orchestra leaders? Beginning with his birth in antebellum New Orleans in 1827 and ending with his death in Paris in 1901, this text recounts the life of this extraordinary man. From the Crescent City to the City of Light and on to the raucous music halls of Bordeaux, this intimate narrative history brings to life the lost world of exiles and travelers in a rapidly modernizing world that threatened to leave the most vulnerable behind.


Author(s):  
Emily Suzanne Clark

The typical story of African American religions narrates the development and power of the Protestant black church, but shifting the focus to the long nineteenth century can reorient the significance of the story. The nineteenth century saw the boom of Christian conversions among African Americans, but it also was a century of religious diversity. All forms of African American religion frequently pushed against the dominance of whiteness. This included the harming and cursing element of Conjure and southern hoodoo, the casting of slaves as Old Israel awaiting their exodus from bondage, the communications between the spirit of Abraham Lincoln and Afro-Creoles in New Orleans, and the push for autonomy and leadership by Richard Allen and the rest of the African Methodist Episcopal Church. While many studies of African American religions in the nineteenth century overwhelmingly focus on Protestantism, this is only part of the story.


2021 ◽  
Vol 65 (1) ◽  
pp. 15-39
Author(s):  
Joseph Roach

Having passed the tercentenary of the “Mississippi Bubble” of 1720, the financial fiasco that accompanied the founding of New Orleans, the city continues to risk everything by gambling on the collateral of its dreams. Like Blanche DuBois in A Streetcar Named Desire, “The City that Care Forgot” is playing out a mortgage melodrama under constant threat of dispossession, dreading the last stop on an itinerary that begins with Desire, changes at Cemeteries, and dead ends in Elysian Fields.


2016 ◽  
Vol 34 (1) ◽  
pp. 1-44
Author(s):  
Jeffrey S. Adler

On May 11, 1938, two New Orleans policemen entered the Astoria Restaurant, marched to the kitchen, and approached Loyd D. T. Washington, a 41-year-old African American cook. They informed Washington that they would be taking him to the First Precinct station for questioning, although they assured the cook that he need not change his clothes and “should be right back” to the “Negro restaurant,” where he had worked for 3 years. Immediately after arriving at the station house, police officers “surrounded” Washington, showed him a photograph of a man, and announced that he had killed a white man in Yazoo City, Mississippi, 20 years earlier. When Washington insisted that he did not know the man in the photograph, that he had never been to (or even heard of) Yazoo City, and that he had been in the army at the time of the murder, the law enforcers confined him in a cell, although they had no warrant for his arrest and did not charge him with any crime. The following day, a detective brought him to the “show-up room” in the precinct house, where he continued the interrogation and, according to Washington, “tried to make me sign papers stating that I had killed a white man” in Mississippi. As every African American New Orleanian knew, the show-up (or line-up) room was the setting where detectives tortured suspects and extracted confessions. “You know you killed him, Nigger,” the detective roared. Washington, however, refused to confess, and the detective began punching him in the face, knocking out five of his teeth. After Washington crumbled to the floor, the detective repeatedly kicked him and broke one of his ribs. The beating continued for an hour, until other policemen restrained the detective, saying “give him a chance to confess and if he doesn't you may start again.” But Washington did not confess, and the violent interrogation began anew. A short time later, another police officer interrupted the detective, telling him “do not kill this man in here, after all he is wanted in Yazoo City.” Bloodied and writhing in pain, Washington asked to contact his family, but the request was ignored. Because he had not been formally charged with a crime, New Orleans law enforcers believed that Washington had no constitutional protection again self-incrimination or coercive interrogation and no right to an arraignment or bail, and they had no obligation to contact his relatives or to provide medical care for him.


1993 ◽  
Vol 54 (3) ◽  
pp. 330
Author(s):  
Anita M. Waters ◽  
Claude F. Jacobs ◽  
Andrew J. Kaslow

Notes ◽  
1950 ◽  
Vol 7 (4) ◽  
pp. 567
Author(s):  
C. Sumner Spalding ◽  
Alan Lomax
Keyword(s):  

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