The Great Migration is the largest self-initiated movement of Black Americans in United States history. By leaving behind the rural areas which were familiar but offered little or no opportunities for advancement out of poverty and journeying to major urban centers, Blacks were able to exercise their individual and collective agency. Many thousands of Black Southerners chose to remain below the Mason-Dixon line: the populations of Atlanta, Houston, and New Orleans swelled during the 1910s and through the 1930s, due largely to an influx of Blacks from other areas of the South. These stories often get lost among the millions of other records about migration to the North. New Orleans offered an enticing compromise between remaining in rural poverty and relocating thousands of miles from home: Black Louisianans could stay relatively close to loved ones while gaining new opportunities for employment and economic stability. Furthermore, the city’s vibrancy and reputation for Black solidarity and community support helped draw those who sought to escape the race-based violence of the Jim Crow countryside. Lastly, New Orleans’ Black neighborhoods had always been and continued to act as hotbeds of cultural evolution, and in areas such as the Tremé and Central City, it was easy to find others who shared similar backgrounds and values. Louisiana’s Great Migration helped stimulate Black culture within New Orleans and across the nation.

Over the past twenty years, the national beverage industry adapted to a growing interest in historic cocktails and classic recipes. Among the many rediscovered classics, New Orleans’ own century-old recipes, like the Sazerac cocktail, garnered praise, national attention, and consumer embrace – even legislative endorsement. However, for most of the past forty years, the city retained a reputation as a place for wild abandon doused in alcoholic beverages of mediocre pedigree. Rather than dismiss the evolution of drinking trends from elegant, classic recipes to indulgent, high-proof booze-bombs as an inherent choice of local drinkers, this paper explores evidence in historic menus and the scholarship in New Orleans tourism marketing. From a careful examination of bar guides, advertisements, newspaper articles, menus and reviews, it is apparent that New Orleans did not eschew its appreciation for traditional, old-time cocktail customs. Rather, two parallel stories unfold; locals continued to demand beverages from previous generations, while business owners recognized the need to accommodate visitors wanting to experience the city’s liberal relationship with liquor. Though the local community is not always harmonious with the dependency on tourism, local bar operators continually offered traditional, historic drink options while also catering to the needs of tourists who chose New Orleans for the escapist experience the city marketed.

This poetry manuscript explores themes of family and addiction, education and New Orleans, and fear and escape in the span of three parts. Its preface examines the poet’s background and influences, his relationship with performance and humor, and the levity he hopes to create in his work.

acase@tulane.edu

acase@tulane.edu

Holt Cemetery is a historic potter's field in New Orleans that has been in active use for several centuries. One of the few below-ground cemeteries in New Orleans, it is one of the most culturally fascinating burial places in the city. In spite of being frequently visited by families (evidenced by the unique votive material left on grave plots) and the final resting place of several historic figures, Holt is threatened by a lack of conservation so extreme that the ground surface is littered with human remains and the cemetery is left unprotected against grave robbing. Many locals have expressed concern that occult rituals take place within Holt, promoting the theft of human bones, while others have expressed concern that the skeletal material is stolen to be sold. Attempts to map and document the cemetery were originally undertaken by archaeologists working in the area who intended to create a searchable database with an interactive GIS map. Additionally, the nonprofit group Save Our Cemeteries, which works to restore New Orleans' cemeteries and educate the public about their importance, has taken part in conservation work. As of today all the projects and preservation efforts involving the cemetery have ceased. This thesis documents and analyzes the skeletal material within the cemetery alongside the votive material and attempts to explain why Holt is allowed to exist in its current state of disrepair while still remaining a place of vivid expressive culture. / acase@tulane.edu

This dissertation traces the development, growth, and eventual fall of a white Creole intellectual and literary community in New Orleans, beginning in the 1820s and continuing for a century thereafter. In histories and novels, poetry and prose, the stage and the press, white Creole New Orleanians—those who traced their parentage back to the city’s colonial era—advocated both an intimate connection to France and a desire to be considered citizens of the United States of America. In print, they consciously fostered, mythologized, and promoted the idea that their very bifurcated nature made them inheritors of a singularly special place, possessors of an exceptional history, and keepers of utterly unique bloodlines. In effect, this closely-knit circle of Creole writers, like other Creole literary communities scattered across the Atlantic World, imbued the word Creole as a descriptive identity marker that symbolized social and cultural power. In postcolonial Louisiana, the authors within this white Creole literary circle used the printed word to imagine themselves a unified community of readers and writers. Together, they produced newspapers, literary journals, and art and science-based salons and clubs. Theirs was a postcolonial exercise in articulating a common identity, a push and pull for and against their French and American halves to create a creolized Creole self. Looking to their American brothers and to their French motherland, they participated in idealistic, literary, and wider cultural movements witnessed on both sides of the Atlantic Ocean. Over the course of the long-nineteenth century, these movements included romantic historicism, religious reformation, pan-linguistic nationalism, racial refashioning, a preoccupation with genealogy, and a social feminization. Though few of these white Creole authors are still read today, their fashioning of a city and state literature continues to resonate in most all literary representations of New Orleans and Louisiana. By the turn of the twentieth century, and the end of their era of prominence, the white Creoles had popularized the idea of a New Orleans centered in the city’s mythologized white, Gallic past. They had imagined the “Creole City.” / acase@tulane.edu

acase@tulane.edu

My dissertation titled "Mambos, Priestesses, and Goddesses: Spiritual Healing Through Vodou in Black Women's Narratives of Haiti and New Orleans" reclaims the practice of Vodou as an integral African spiritual tradition through fiction by black women writers. I discuss how the examination of Vodou necessitates the revision of colonial history, serves as an impetus for reevaluating the literary representation of the black female migrant subject, and gives voice to communities silenced by systemic oppression. I parallel novels by contemporary women writers such as Erna Brodber, Jewell Parker Rhodes and Edwidge Danticat with Zora Neale Hurston's ethnographic research in the early twentieth century in order to examine how Vodou is utilized as a literary trope that challenges racist, stereotypical representations of African spirituality in American popular culture. It is also an examination of the shared socio-cultural history between Haiti and New Orleans that coincides with political and environmental changes. Although Vodou has been disparaged as primitive magic, my work demonstrates its profound social, cultural, and political significance; and its important transformations from a nineteenth-century practice to a twenty-first century strategy of survival.

In my thesis, I examine the racial history of New Orleans, Louisiana, through the lens of Mardi Gras. After the introduction, I begin with the history of the celebration and its European origin, in chapter two. Then, I move onto the discovery of New Orleans. In chapter three I look at the 1811 slave rebellion in New Orleans, which was the largest in United States' history. In chapter four I explore race and Mardi Gras in the nineteenth century, and the same in chapter five, but in the twentieth century. In chapter six I look at the twenty-first century in New Orleans, and Hurricane Katrina, in particular. In sum, I argue that the practice of Mardi Gras and the existence of racial conflict both separate and unite the New Orleanian community, producing the attitude and identity of the “New Orleanian.”