New Orleans on Parade tells the story of the Big Easy in the twentieth century. In this urban biography, J. Mark Souther explores the Crescent City's architecture, music, food and alcohol, folklore and spiritualism, Mardi Gras festivities, and illicit sex commerce in revealing how New Orleans became a city that parades itself to visitors and residents alike.Stagnant between the Civil War and World War II -- a period of great expansion nationally -- New Orleans unintentionally preserved its distinctive physical appearance and culture. Though business, civic, and government leaders tried to pursue conventional modernization in the 1940s, competition from other Sunbelt cities as well as a national economic shift from production to consumption gradually led them to seize on tourism as the growth engine for future prosperity, giving rise to a veritable gumbo of sensory attractions. A trend in historic preservation and the influence of outsiders helped fan this newfound identity, and the city's residents learned to embrace rather than disdain their past.A growing reliance on the tourist trade fundamentally affected social relations in New Orleans. African Americans were cast as actors who shaped the culture that made tourism possible while at the same time they were exploited by the local power structure. As black leaders' influence increased, the white elite attempted to keep its traditions -- including racial inequality -- intact, and race and class issues often lay at the heart of controversies over progress. Once the most tolerant diverse city in the South and the nation, New Orleans came to lag behind the rest of the country in pursuing racial equity.Souther traces the ascendancy of tourism in New Orleans through the final decades of the twentieth century and beyond, examining the 1984 World's Fair, the collapse of Louisiana's oil industry in the eighties, and the devastating blow dealt by Hurricane Katrina in 2005. Narrated in a lively style and resting on a bedrock of research, New Orleans on Parade is a landmark book that allows readers to fully understand the image-making of the Big Easy.

Beads are one of the great New Orleans symbols, as much a signifier of the city as a pot of scarlet crawfish or a jazzman’s trumpet. They are Louisiana’s version of the Hawaiian lei, strung around tourists’ and conventioneers’ necks to demonstrate enthusiasm for the city. The first in a new LSU Press series exploring facets of Louisiana’s iconic culture, Mardi Gras Beads delves into the history of this celebrated New Orleans artifact, explaining how Mardi Gras beads came to be in the first place and how they grew to have such an outsize presence in New Orleans celebrations. Beads are a big business based on valuelessness. Approximately 130 shipping containers, each filled with 40,000 pounds of Chinese-made beads and other baubles, arrive at New Orleans’s biggest Mardi Gras throw importer each Carnival season. Beads are an unnatural part of the natural landscape, persistently dangling from the trees along parade routes like Spanish moss. They clutter the doorknobs of the city, sway behind its rearview mirrors, test the load-bearing strength of its attic rafters, and clog its all-important rainwater removal system. Mardi Gras Beads traces the history of these parade trinkets from their origins before World War One through their ascent to the premier parade catchable by the Depression era. Veteran Mardi Gras reporter Doug MacCash explores the manufacture of Mardi Gras beads in places as far-flung as the Sudetenland, India, and Japan, and traces the shift away from glass beads to the modern, disposable plastic versions. Mardi Gras Beads concludes in the era of coronavirus, when parades (and therefore bead throwing) were temporarily suspended because of health concerns, and considers the future of biodegradable Mardi Gras beads in a city ever more threatened by the specter of climate change.

After Hurricane Katrina devastated New Orleans and the surrounding region in 2005, the city debated whether to press on with Mardi Gras or cancel the parades. Ultimately, they decided to proceed. New Orleans’s recovery certainly has resulted from a complex of factors, but the city’s unique cultural life—perhaps its greatest capital—has been instrumental in bringing the city back from the brink of extinction. Voicing a civic fervor, local writer Chris Rose spoke for the importance of Carnival when he argued to carry on with the celebration of Mardi Gras following Katrina: “We are still New Orleans. We are the soul of America. We embody the triumph of the human spirit. Hell, we ARE Mardi Gras." Since 2006, a number of new Mardi Gras practices have gained prominence. The new parade organizations or krewes, as they are called, interpret and revise the city’s Carnival traditions but bring innovative practices to Mardi Gras. The history of each parade reveals the convergence of race, class, age, and gender dynamics in these new Carnival organizations. Downtown Mardi Gras: New Carnival Practices in Post-Katrina New Orleans examines six unique, offbeat, Downtown celebrations. Using ethnography, folklore, cultural studies, and performance studies, the authors analyze new Mardi Gras’s connection to traditional Mardi Gras. The narrative of each krewe’s development is fascinating and unique, illustrating participants’ shared desire to contribute to New Orleans’s rich and vibrant culture.

Presents twenty-two color maps and accompanying essays providing details on the people, ecology, and culture of the city.

From the revelers on horseback in Eunice and Mamou to the miles-long New Orleans parade routes lined with eager spectators shouting “Throw me something, mister!,” no other Louisiana tradition celebrates the Pelican State’s cultural heritage quite like Mardi Gras. In Carnival in Louisiana, Brian J. Costello offers Mardi Gras fans an insider’s look at the customs associated with this popular holiday and travels across the state to explore each area’s festivities. Costello brings together the stories behind the tradition, gleaned from his research and personal involvement in Carnival. His fascinating tour of the season’s parades, balls, courirs, and other events held throughout Louisiana go beyond the well-known locales for Mardi Gras. Exploring the diverse cultural roots of state-wide celebrations, Costello includes festivities in Lafayette, Baton Rouge, New Roads, and Shreveport. From venerable floats to satirical parades, exclusive events to spontaneous street parties, Carnival in Louisiana is an indispensable guide for Mardi Gras attendees, both veteran Krewe members seeking to expand their horizons and first-time tourists hoping to experience of all sides of Louisiana’s favorite season.

"Explores the history, social ties, fashion, dance, and music of second lines, participatory parades put on by New Orleans's network of social aid and pleasure clubs. "Dancing in the Streets" brings together historical photographs with the work of ten contemporary second line photographers, profiles all clubs active today, and explores the effect of the COVID-19 pandemic on the tradition"--

Founded in the summer of 1972 by a few friends as a modest celebration, the Southern Decadence festival has since grown into one of New Orleans’s largest annual tourist events. The multiday extravaganza features street parties, drag contests, dancing, drinking, and bead tosses, culminating with a boisterous parade through the French Quarter. With over 200,000 participants—predominantly LGBT+—these unbridled, pre–Labor Day festivities now generate millions of dollars in revenue. Howard Philips Smith and Frank Perez’s Southern Decadence in New Orleans brings together an astounding array of materials to provide the first comprehensive, historical look at Southern Decadence. In an engaging account spanning five decades, the authors combine a trove of rare memorabilia from the event’s founders, early photographs and film stills, newspaper and magazine articles, interviews with longtime participants, a list of all the parades and grand marshals, as well as reproductions of early Southern Decadence invitations. Throughout, the authors explore the pivotal moments and public perceptions related to the festival—including the myths and conjecture that often inaccurately characterized it—and provide an in-depth narrative detailing how a small party in the Faubourg Tremé grew into a worldwide destination predominantly for gay men. Lauded by city leaders as the second-most profitable festival in New Orleans (outshone only by Mardi Gras), Southern Decadence emanates an air of frivolity that masks its enormous impact on the culture and economy of the Crescent City. But with such growth comes the challenge of maintaining the original spirit of camaraderie while managing expanding administrative and logistical responsibilities. Southern Decadence in New Orleans serves as a historical record that helps ensure the future of the celebration remains forever linked to the joyous impulse of its humble beginnings.