And pardon me for a provincial rant here this morning!
This year will be my 20th anniversary of living in New Orleans. Yes, I was here before, during, and after Katrina. Yes, I have lived in the French Quarter and now I’ve been in the Bywater for nearly 15 of those 20 years. When I moved here, most of the folks were very old people, people living in section 8 housing, a gay contingent working in the quarter, and a very odd sundry of people trying to get out of the Quarter that had been a counterculture enclave but was rapidly turning into weekend condos for people from Texas and Georgia.
I had a few friends that owned bars and galleries here. Then, a few friends that opened up some restaurants. Then, Katrina happened. Then, we extended tax credits to movies studios and got Treme and a few interesting movies and now, well now it’s really, really attracting a group of people who have “discovered’ our wasteland and decided it’s ripe for their sort’ve civilization. We’re all so quaint here. No taxis would come here before they moved here. And, there is no kale to be found any where. But, it so authentically authentic. Isn’t it wonderful they discovered a new Brooklyn?
For some reason, I didn’t feel the need to civilize the city when I moved here. I just sort’ve dove in and let it wash all over me.
I will admit that some things are not as they should be here in the Not Always so Big Easy. There’s the NOPD. There’s still a contingent of politicians down here that are way too generous to their friends and to their own bank accounts. There’s plenty of institutional racism, sexism, and provincialism to go around. But I see this every where and at least New Orleans fills its cracks with good food, good music, and a lot of friendly people. Believe me, that makes up for a lot. However, for some reason, we’re attracting a lot of folks who want to turn us into Brooklyn or what Brooklyn has become. For this, I will reference Spike Lee who shouts “We’ve Been Here”. Discovering new lands that already exist and contain culture and people is not just a Christopher Columbus kind’ve thing.
Then comes the motherfuckin’ Christopher Columbus Syndrome. You can’t discover this! We been here. You just can’t come and bogart. There were brothers playing motherfuckin’ African drums in Mount Morris Park for 40 years and now they can’t do it anymore because the new inhabitants said the drums are loud. My father’s a great jazz musician. He bought a house in nineteen-motherfuckin’-sixty-eight, and the motherfuckin’ people moved in last year and called the cops on my father. He’s not — he doesn’t even play electric bass! It’s acoustic! We bought the motherfuckin’ house in nineteen-sixty-motherfuckin’-eight and now you call the cops? In 2013? Get the fuck outta here!
Nah. You can’t do that. You can’t just come in the neighborhood and start bogarting and say, like you’re motherfuckin’ Columbus and kill off the Native Americans. Or what they do in Brazil, what they did to the indigenous people. You have to come with respect. There’s a code. There’s people.
You can’t just — here’s another thing: When Michael Jackson died they wanted to have a party for him in motherfuckin’ Fort Greene Park and all of a sudden the white people in Fort Greene said, “Wait a minute! We can’t have black people having a party for Michael Jackson to celebrate his life. Who’s coming to the neighborhood? They’re gonna leave lots of garbage.” Garbage? Have you seen Fort Greene Park in the morning? It’s like the motherfuckin’ Westminster Dog Show. There’s 20,000 dogs running around. Whoa. So we had to move it to Prospect Park!
I mean, they just move in the neighborhood. You just can’t come in the neighborhood. I’m for democracy and letting everybody live but you gotta have some respect. You can’t just come in when people have a culture that’s been laid down for generations and you come in and now shit gotta change because you’re here? Get the fuck outta here. Can’t do that!
Yeah, you right.
You may have been reading my previous columns about how people that have just moved here have suddenly become the authentic carriers of New Orleans Culture and all things civilized. I have written about it before. The NYT just will not leave my neighborhood alone. Now, I have neighbors moving in from New Jersey, Philadelphia, New York, and all over. They just have decided that we’re passable if they can just civilize us a little bit more. We’re quaint and they can make us tolerable. Part of this post is about the hubris that comes from journalists. Part of this post is about the hubris that comes from being young. A lot of this post is about the hubris that comes from deciding that you’re just going to come into some one’s neighborhood, label them quaint, and then proceed to become the authority on what it is and isn’t.
“New Orleans is not cosmopolitan,” said the actress Tara Elders. “There’s no kale here.” Her husband, Michiel Huisman, the actor and musician who moved here with Ms. Elders in 2009 to shoot the HBO series “Treme” (he’s currently on the series “Nashville”), agreed. “The sign on a shop says that they’ll open at 10? You’re there at noon and it’s not open,” he said.
We were sitting outside at Sylvain, a restaurant in the French Quarter that Mr. Huisman said “takes Southern cuisine and pushes it a bit more modern.” With its elegant but rustic décor, cocktails featuring noirish names (Blood in the Gulfstream, Dead Man’s Wallet), and inventive food, Sylvain wouldn’t be out of place in Brooklyn — but Ms. Elders said spots like this are still the exception. “So many of the cool places here are really rundown,” she said. “And not because a stylist designed them that way.”
Just for your information, we have plenty of kale here. I went to Rouse’s Market yesterday and you can barely spot the mustard greens through the various assortment of kale. In fact, we’ve decided that #kalespotting is the new event for the post Mardi Gras let down just so they NYT knows we’ve got it. I have it on good authority that the Walmart in Chalmette even has it now.
In a long-ago episode of “The Simpsons,” a tourist to Springfield enters Moe’s bar and declares, “This isn’t a faux dive! This is a dive!” That was satire. But Goodman quotes Elders saying essentially the same thing and with apparent sincerity. “So many of the cool places here are really rundown. And not because a stylist designed them that way.”
Goodman’s story also includes a new transplant’s translation of a Mardi Gras Indian chant: “Shallow water, your mama.”
“Music really flows through the veins of the town, like where we are going tonight,” Mr. Huisman said, referring to the United Mardi Gras Indian Practice. “It’s so true to itself and so African. That really resonates with me: Nothing moves me as much as that beat, that rhythm that is truly New Orleans.”
We all piled into the family Jeep and drove out to Handa Wanda’s, an open warehouse space with a band set up in the back, a bar in the middle, and red beans and rice on hot plates up front. This spot is home base for the Wild Magnolias, one of dozens of tribes. Come Mardi Gras day, the tribe leader, or Big Chief, will lead a procession in full costume, challenging other tribes to mock battles. But tonight is an open practice and all are welcome.
Perched upstairs in the rickety balcony, we drank whiskey and Cokes out of Dixie cups while revelers of all ages shook it to a rollicking beat punctuated by chanting from the Big Chief. Instinctively, all of us leaned over the balcony and started bobbing our heads. Mr. Huisman saw me trying to sing along to words I couldn’t decipher. He smiled and said into my ear, “They’re saying, ‘shallow water, your mama,’ ” a traditional Indian call-and-response.
We are now fighting for t-shirts that say “Shallow water, Yo Mama”. Yes, the new dats are singing their own special lyrics in the shower cause you know how authentic and how, well so true and so African it all is.”
— Paradise City by Guns N’ Roses
“Take me down to a very nice city” Actual lyric: “Take me down to the Paradise City.”
— Rock the Casbah by The Clash
“The sheep don’t like it, rockin’ the cat box” Actual lyric: “Shareef don’t like it, rock the Casbah”
— Africa by Toto
“I left my brains down in Africa” Actual lyric: “I bless the rains down in Africa”
— Bad Moon Rising by Creedence Clearwater Revival
“There’s a bathroom on the right” Actual lyric: “There’s a bad moon on the rise.”
— You Sexy Thing by Hot Chocolate
“I Remove Umbilicals” Actual lyric: “I believe in miracles”
— Suffragette City by David Bowie
“This mellow fat chick just put my spine out of place” Actual lyric: “This mellow thighed chick just put my spine out of place”
— Waterfalls by TLC
“Don’t go, Jason Waterfalls” Actual lyric: “Don’t go chasing waterfalls”
So, a group of the local New Orleans Twitterati and facebookers spent the day coming up with just the precisely right phrase to dub our invaders. Oh, excuse me, those that are here to authenticate and purify and discover our lowly asses along with their search for Kale. We’ve adopted the term Fauxhemians.
New Orleans does have a long outsider tradition. After all, the Barataria pirates and Jean Lafitte wandered the swamps here quite awhile ago before being pardoned for their outstanding fighting during the War of 1812. We’ve had our share of people chasing the local muses. You probably know that our long literary tradition includes Tennessee Williams and William Faulkner. The filming of the movie “Easy Rider” sent in an entire new group that took up residence in the quarter. However, Bourbon Street has always been a little bit of this and a little bit of that.
Educated young people were aware of their privilege, and a certain segment grew bored and anguished with it. As Adam Nathaniel Mayer writes, they “suffered a kind of postmodern malaise which in turn spurred a quest for meaning.”  Previous generations had common causes like escaping poverty or fighting wars to satisfy the top tier of Maslow’s Hierarchy of Needs; this generation did not. So they sought meaning through individualized quests for authentic experiences.
Because authenticity seemed to call for a certain demeanor, its seekers brooded, acted aloof and squinted when they dragged on their cigarettes. Because it needed a certain look, they grew or chopped their hair defiantly, got tattoos, and donned ragged or vintage clothing. Music, food, cinema, literature, cars, religion: just about every aspect of culture had a “groovy” (1960s), “alternative” (1980s) or “critical” (2000s) counterpart which pitted itself against the mainstream and viewed itself as authentic. And because authenticity also had a geography, its seekers packed their knapsacks and hit the road — out of suburbia and into the wilderness, to distant countries, communes, college towns and mountain villages, and to the decaying inner cities abandoned by their elders. In the past few decades, educated, mostly white youths from prosperous backgrounds have transformed urban spaces in cities like Brooklyn and Oakland and Baltimore and Boston and London from shabbiness and indigence to restoration and gentrification.
New Orleans fit the bill perfectly. It had history, culture, and the poignancy of tragedy and past grandeur. It had a European look, a Caribbean feel, an expatriated vibe, an abundance of historic housing at low rent, a pervasive booziness, and music, food and festivity to boot. It was authentic!
Gentrifiers seem to stew in irreconcilable philosophical disequilibrium. Fortunately, they’ve created plenty of nice spaces to stew in. Bywater in the past few years has seen the opening of nearly ten retro-chic foodie/locavore-type restaurants, two new art-loft colonies, guerrilla galleries and performance spaces on grungy St. Claude Avenue, a “healing center” affiliated with Kabacoff and his Maine-born voodoo-priestess partner, yoga studios, a vinyl records store, and a smattering of coffee shops where one can overhear conversations about bioswales, tactical urbanism, the klezmer music scene, and every conceivable permutation of “sustainability” and “resilience.”
It’s increasingly like living in a city of graduate students. Nothing wrong with that—except, what happens when they, well, graduate? Will a subsequent wave take their place? Or will the neighborhood be too pricey by then?
But, at least we’re some what separate from the state. The right wing side of the media has decided one of the movies filmed down here and about down here is far too mean to the institution of slavery. I guess every one has their notion of what we’re supposed to be about down here.
Some conservatives have started laying into the Oscar-winning movie 12 Years a Slave for creating an unfairly negative portrayal of slavery. You see, the movie portrays slaves being made unhappy by slavery. But that negativity is merely anti-slavery “propaganda,” according to James Bowman in conservative magazine The American Spectator:
If ever in slavery’s 250-year history in North America there were a kind master or a contented slave, as in the nature of things there must have been, here and there, we may be sure that Mr McQueen does not want us to hear about it. This, in turn, surely means that his view of the history of the American South is as partial and one-sided as that of the hated Gone With the Wind.
…Yes, there was much cruelty and hardship in the slave-owning South, as there has been in most of the rest of the world most of the time, and Mr. McQueen’s camera is all over that. But it strains ordinary credulity to suppose that there was nothing else.
We are wondering, was Bowman equally aggrieved by the lack of happy Jews in Schindler’s List?
To be fair to the American Spectator‘s readers, the comment thread under the article is mainly filled with people asking WTF the article is all about. The top comment reads, “‘a contented slave’ – is this article a joke of some sort?”
This state has been cursed with some of the worst leadership that could walk the planet. The head of the current plantation system is a cruel master.
“We’ve got Eric Holder and the Department of Justice trying to stand in the schoolhouse door to prevent minority kids, low-income kids, kids who haven’t had access to a great education, the chance to go to better schools,” Jindal said.
As the Washington Post points out, Jindal’s rhetoric is an apparent allusion to former Alabama Gov. George Wallace’s 1963 “Stand in the Schoolhouse Door” demonstration, during which the anti-integration governor stood in a doorway at the University of Alabama as two black students attempted to enter the institution.
Jindal also gave a shout out to some of his home state’s biggest celebrities — the stars of A&E’s “Duck Dynasty.”
“We must not let [the left] silence the Robertsons,” Jindal said of the reality show family, referencing national outrage over patriarch Phil Robertson’s homophobic remarks last year.
The report also says that:
- 41 percent of voucher students scored at grade level or above on key tests.
- Voucher students account for more than half the enrollment at 18 schools in the Baton Rouge and New Orleans areas of the 118 reviewed statewide.
- The state was overcharged for tuition by 35 of the schools, including a top overbilling of $5,566 per student.
The school was not identified.
Those who get the state aid — backers call it scholarships — are not supposed to be charged more than others.
Vouchers are state aid for students who attend public schools rated C, D and F, and who meet income rules, to attend private schools with the tuition and some fees paid by the state.
Whether they provide students viable options to low-performing public schools is one of the most hotly-debated issues in Louisiana education circles.
Jindal is making a run at president and wants to replace Chris Christie as the Governor that can be taken seriously. But, any on that watches him from down here knows he only does what best for Jindal. It is only about him and his ambitions.
As governor, Jindal had an opportunity to put his big ideas into action. But his bold prescriptions look a lot like the same ideas Republicans have been pushing for decades—perhaps not surprising for a man who started out in an industry built around telling corporate leaders what they already know.
The centerpiece of his agenda was education. When he took office, Louisiana had some of the nation’s highest dropout rates and lowest literacy scores, and Katrina had battered New Orleans’ school system. Like another Southern governor, Jeb Bush, he built a reputation as an education reformer from the GOP mainstream—charter schools, teacher merit pay, and a voucher program to pay private-school tuition. But Jindal’s agenda also had a strong Christian flavor. In 2008, he signed the Louisiana Science Education Act, which allows public schools to teach creationism. Jindal framed it as a matter of giving local districts more control, but the effect was obvious: Thousands of high school students, especially in the state’s Baptist and evangelical north, were instructed that (for instance) the Loch Ness monster proves humans and dinosaurs coexisted.
Some think Jindal was simply playing politics, rewarding a religious demographic that was instrumental to his rise. “He’s smart—he was nearly gonna go to Harvard Medical School. I can’t believe that he believes in creationism,” says 20-year-old Zack Kopplin, who, as a high school student, persuaded 75 Nobel laureates to sign a letter opposing the legislation. But Jindal’s own statements suggest otherwise: As far back as 1995, fresh off his final semester at Oxford, Jindal wrote that there was “much controversy over the fossil evidence for evolution.”
Jindal’s voucher program has so far funneled at least $4 million to religious institutions, many with strict discriminatory policies. In the state’s northeastern corner, Claiborne Christian Academy students believed to be pregnant can be suspended and expelled upon confirmation. (An abortion warrants expulsion, too.)
Other voucher-funded schools in the region subject gay students to the equivalent of Don’t Ask, Don’t Tell. At Northlake Christian School in Covington, students can be refused admission if they or their family promote the “homosexual lifestyle.” Northeast Baptist School in West Monroe states that “students that profess a sexual orientation contrary to God’s Word will not be accepted and may be un-enrolled…upon discovery.”
“I guess they would confess it, and they would talk about it to the kids, and I would ask about it,” says Anita Watson, Northeast Baptist’s principal, when I call to ask how the school would find out about gay students. “To be honest, it hasn’t ever really come up because the teenagers that, I don’t know, that are leaning in that direction, they would probably choose not to come here.”
While aspects of Jindal’s education policies evoked Bush-era compassionate conservatism, in most areas he has embraced brute austerity. In the name of cutting waste—overspending has historically been a vehicle for corruption in Louisiana—Jindal has sought to slash the services on which residents of the nation’s third-poorest state have depended. He moved to cut the retirement benefits of some state employees by as much as 50 percent, while blocking even incremental increases in levies like the cigarette tax. State funding for higher education has been cut by 80 percent, with Jindal turning down federal stimulus funds that could have filled some of that gap. And last spring he vetoed $4 million to help relieve a 10-year waiting list for developmentally disabled Louisianans seeking in-home care.His constant travel has eroded his stature at home. One state appointee who supports Jindal calls him an “absentee landlord.”
Jindal touts his record as the first Louisiana governor in recent history not to raise net taxes. Instead, his approach has been to shift more of the tax burden onto the state’s poorest residents, while giving high-earners a break: In 2013, he proposed increasing sales taxes so the state couldeliminate all income and corporate taxes. (The plan died amid bipartisan rebellion.) And like 24 other Republican governorsacross the country, he turned down funding to expand Medicaid under the Affordable Care Act, denying coverage to 214,000 low-income Louisianans.
Jindal’s zeal to keep spending low and protect his reputation as a budget hawk has undercut other initiatives. He brought on environmentalists to help write his 2012 plan to shore up the coastline, but has so far fruitlessly insisted Washington, not Baton Rouge, foot the bill. When the state’s independent flood control board sought funding for the plan by suing 100 oil and gas companies for elevating flood risks through the construction of pipelines and canals, Jindal—who has received more than $1 million in contributions from the industry—asked the courts to throw the case out, and when that failed, replaced three of the board’s members. And even though Jindal had called outdated ethics rules the No. 1 obstacle to economic investment, and had pushed through an overhaul, his budget dramatically slashed the number of employees keeping watch; an analysis by the Center for Public Integrity gave Jindal’s administration a D+ for enforcement of corruption laws.
So, here I sit in a really changed post-Katrina world coming on 10 years after the flood. Who could predict that my neighborhood would be discovered by people seeking a new culture path to Brooklyn? Or that, my governor, a Rhodes Scholar who was a pre-med student at an ivy league college would put in a law that puts creation mythology on the same footing as science? It’s a strange reality and one that makes you wonder if any really cares about authenticity these days or even knows what it is.
So, there’s a lot of links to be shared down thread because I didn’t do it here. What’s on your reading and blogging list today?