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Full efforts of the city's resources have begun to rebuild the image of Mardi Gras as the massive phenomenon it was. After a few years of smaller celebrations, more recent celebrations have returned to their outrageous roots, and tourists are once again flocking to the insane festivities offered in the crazy days of Mardi Gras. The 2009 celebration is looking to bring back the pre-Katrina glory, and is backed by the entire city. The mayor and all the residents have continued to amaze the rest of the nation with their dedication to keeping the Carnival running.
Although recent celebrations have been relatively small in comparison to pre-Katrina debaucheries, the city of New Orleans refuses to let their livelihood die. Many citizens have dedicated time and effort into reviving the tradition. As each new year after Katrina continues to grow and bring more and more tourists back to Mardi Gras, it looks as though their hard work is paying off. Although Mardi Gras has a long way to go, it is well on its way to reclaiming its former glory.
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Jankowiak, William & White, Todd. "Carnival on the Clipboard" an Ethnological Study of Mew Orleans Mardi Gras. Vol. 38. 1999.
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Retrieved September 22, 2008 http://www.mardigrasneworleans.com/.
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Future." Nuevo Mundo. 2005. Retrieved September 22, 2008 at http://nuevomundo.revues.org/index3941.html
Carnival.com. "Myth and History." 2008.
Jankowiak, William & White, Todd. "Carnival on the Clipboard" an Ethnological Study of Mew Orleans Mardi Gras. Vol. 38. 1999.
Sottek, Mark. "The History of Mardi Gras in New Orleans." GRB Enterprises. 2006.
Romer, Megan. "Cajun Mardu Gras Celebrations." About.com. 2008.
Sparks, Randy. "American Sodom: New Orleans Faces Its Critics and an Uncertain Future." Nuevo Mundo. 2005.
Johnson, Merill L. "Geographical Reflections on the 'New' New Orleans in the Post-Hurricane Katrina Era." The Geographical Review. Vol. 96. 2006.
Mardi Gras: New Orleans. "2009: Celebrate Mardi Gras in New Orleans!" 2008.
Sparks, Randy. "American Sodom: New Orleans Faces Its Critics and an Uncertain Future." Nuevo Mundo. 2005.
Johnson, Merill L. "Geographical Reflections on the 'New' New Orleans in the Post-Hurricane Katrina Era." The Geographical Review. Vol. 96. 2006.
Mardi Gras: New Orleans. "2009: Celebrate Mardi Gras in New Orleans!" 2008.
Mardi Gras People can, and often do, build shrines in their memory to cherished experiences in their lives. While some of these shrines are dedicated to memories of a purely personal nature, a few are related to community traditions that have grown to have especial meaning. The Mardi Gras is one such tradition, which many Americans value both for its historical significance as well as because it is a much looked
The music was so intoxicating that it was impossible to stand still or to even walk without a rhythmic gait. The food smells were equally overpowering. Not only had all the local markets, bars and restaurants opened their doors and set tables and chairs in front, but hundreds of people were cooking on the streets as well. Barbecue grills sizzled with chicken, ribs, sausages, and pots of boiled crawfish, corn-on-
2009). One of the most well-known aspects of the modern Mardi Gras celebration is the throwing of beads and other trinkets from the parade krewes (groups and organizations that have floats in the parade) to the crowd of spectators. This was started in 1870 by the Twelfth Night krewe, and was quickly taken up by other groups, each of whom throws their own unique trinkets (Mardi Gras New Orleans 2009).
the nineteenth century saw the Mardi Gras celebration banned, but when it were restored in New Orleans in the 1820s it was a great equalizing force, allowing African-Americans -- man of them still slaves -- the freedom to drum and celebrate in ways they were unable to almost anywhere else or at any other time (Carnaval 2000). The celebrations are still a great equalizer, brining together people of all classes
Under French rule, masked balls and festivals were the predecessor of the festival we know today. After being banned when New Orleans came under Spanish rule, the masked festivals returned in 1827 (Davis, 1997). The festivals developed during the 19th century to include parades featuring masks, people in carriages and on horseback. To curb complaints about violence during the celebrations, the Comus organization was formed to impose a measure of
Aside from the Spanish conquerors, after American gained power on their land, there were also times when the Mardi Gras was banned by the U.S. Government. It was only because of Creoles that the ban on Mardi Gras celebration was lifted. In 1827, the Americans were once again able to revel days before the penitence of Lent. Festivities were once again gathered with people wearing masks, drinking, and enjoying the