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Carnival time in old Mobile

In the wake of Super Tuesday, had been contemplating a long angsty post about media coverage of Latino/a and Asian voters and their supposed unwillingness to vote for a black man. (Except it’s only the older ones, and only those of a certain socioeconomic status, and only women, and only… wait, you mean there isn’t some mass brown conspiracy to hate on black people? Wait, you mean there might be something else going on here? Wait, why the heck didn’t you say that in the first damn — oh, never mind.)

But I just got back from a trip back home, and it’s made me more contemplative about the past than the present. Bear with me; this is a bit rambly.

“Home” for me covers several places, but the one that holds the most claim on the title is Mobile, Alabama. It was Mardi Gras time in fair Mobile last week — yes, yes, there are actually many cities besides New Orleans which celebrate it, N.O. was just the one that got famous, Mobile’s is more family-friendly and less infested with stupid college kids, anyway let’s move on. I haven’t done Mardi Gras in Mobile since my late teens, so for me this was a trip down memory lane — even more so since an old college friend of mine was in town too. Right out of the gate we hit up the Mystics of Time parade, which has always had a Chinese theme, complete with fire-breathing dragon floats. I have fond memories of being thrilled and delighted by these as a kid.

This year, I noticed some things I hadn’t before. The elaborate dragon floats, compared to their human-powered counterparts in Chinatown during New Year celebrations, were pretty tired-looking and dull. The oldest of them, Vernadean, had to be dragged by a pickup truck; that pretty much blew my fond nostalgia all to hell. Also, the dragon floats no longer breathe fire, probably because, y’know, FIRE. (Yeah, well, running for my life never hurt me none when I was little…) But other things hadn’t changed. The crowds, cheering for Moonpies. The bands, sashaying and jamming their way down the street. The maskers on the floats, festively attired in bright red Han-dynasty costumes and… yellowface masks.

Yeah. Definitely didn’t notice that part when I was a kid.

I looked over at my friend, who had noticed it too. She grimaced and said, “Yeah, well. You know how this town is. This place doesn’t change.”

See, Mardi Gras was never the anything-goes party that tourists see. In most of the towns that celebrated it, Mardi Gras came only once a year, but Jim Crow was year-round. The original Mardi Gras organizations (called “krewes”) were all white, and some of them were just the shiny happy drunk face of the local KKK. The parades didn’t originally travel through black neighborhoods, and if any black people appeared along the parade route, the maskers wouldn’t throw anything to them. So eventually black krewes started to form, which didn’t have the money to match the flash and glitter of the white ones — but they made up for this with style. Among other things, black marching bands developed a tradition of dance-stepping that was so much fun that even white people would turn out to see it. (And the black people would throw to them. Wasn’t smart not to. The lines of power in Mobile have always been very clear.)

As Mardi Gras became more of a tourist attraction, some of the old traditions got whitewashed a bit. It was a matter of practicality, not enlightenment. Nowadays the parades all follow one of two basic routes, which both go through a demographic mix of neighborhoods. The white parades now throw to black crowds, though there are still some issues (noted below). The black krewes, I’m told, have admitted a few Asians and Latina/os, though of course I couldn’t see past the masks to verify this. Most parades employ a mix of black and white bands — and the white bands have learned to shimmy a bit.

But a lot of things are still the same, especially once you scratch past the surface. The black krewes might have opened things up a little, but the white krewes haven’t. (Rumors were flying this year about a white out-of-towner who’d received a coveted invitation to one of the more popular krewe’s balls — only to be turned away when he brought his black wife.) The krewes still make it clear who their preferred audience is. They often throw stuffed animals to kids along the parade route, but this year there were complaints of black kids getting used, dirty stuffed animals. (This did happen; my friend brought her two-year-old with her, and one of the teddy bears she received on his behalf was gray with dirt and smelled like urine.) At the M.O.T. parade, I stood amid a mostly black crowd near a small knot of white paradegoers. I had to move — it was too dangerous to be near the white people, who got showered with so much stuff that I thought I might get a concussion. And it’s really only the younger generation, black and white, that attends parades regardless of krewe, note. Many older folks on both sides, remembering the unwritten rules of the past, still don’t cross the lines. My mom only goes to the black parades. She just had too many ugly experiences at the white ones, during her formative years, to take a chance on them now.

However, as with Mardi Gras, practicality may soon force further changes on Mobile. What was a majority-white town in my youth now stands poised to become majority-black. There was always a small Jewish population in town, and when I was growing up there were infinitesimal populations of Latinas/os, Asians, Native Americans, and others. But these days the population of Asians is growing — mostly recent immigrants from southeast Asian countries. (My mother proudly informed me there’s now a sushi restaurant in town. Really!) Also, Hurricane Katrina pushed a lot of New Orleanians into Mobile who are pretty much becoming permanent, and while these are mostly black and white too, they bring a more cosmopolitan outlook, and a greater economic diversity than is common in the town. (Like many Southern towns, Mobile is a very binary place — mostly black and white, dirt-poor and affluent, Evangelical and areligious, without a lot of “in between”. The New Orleanians bring the in between.) And new European-owned corporations that are setting up factories and headquarters in town promise to bring in entirely new populations never before seen in the city limits: young, diverse, affluent techies; and affluent foreigners.

I imagine this will trigger all manner of changes in Mobile in the future, and of course these changes will be reflected in Mardi Gras. This year there were complaints about the yellowface masks and the dirty stuffed animals in the letters column of the paper, which I found heartening. Could we one day see integrated krewes, and parade themes which aren’t full of cultural appropriation and gross stereotypes? Maybe, though probably no time soon. Mobile’s got a long way to go in that respect.

(I bring all this up not to suggest that the South is more racist than the North, note. I hear that crap all the time, and it’s bull. I’ve lived in Mobile, New Orleans, Washington DC, Boston, and New York, and I’ve seen overt racism in all those places; the South’s just more open and honest about it.)

But as I listen to today’s media doing its damnedest to imply that racism is a thing of the past, or a lesser thing than sexism, or an esoteric thing existing only between the varied shades of brown, I can’t help but privately marvel. I know they don’t pay much attention to the Mobiles of the nation, but there are a hell of a lot more Mobiles than there are New Yorks. It’s dangerous to ignore them. (As this book explained so well, to digress for a moment.) More dangerous still to reduce these microcosms of America to simple black-and-white equations. No matter how simplistic this stuff might seem on the surface, change is always taking place underneath. The nuances are always there, and it’s stupid to pretend otherwise.

Anyway, I’m off to enjoy the pralines I brought back as souvenirs, and to do some letter-writing to add my voice to the complaints about Mardi Gras racism. Every little bit helps.

(Side-note — if you’re wondering what pralines are, these are still the best I’ve ever had. They’ll make you eat your tongue, as folks say down there.)

8 thoughts on “Carnival time in old Mobile”

  1. Ico says:

    Wow. Part of me is shocked at that Mardi Gras stuff going on nowadays (dirty toys to the black kids???). But then, part of me is sadly not surprised.

    I remember encountering similar things, looking back at stuff I used to enjoy rather innocently as a kid. As an adult I went back and realized how racist/sexist/screwed up it was. Like the not-so-subtle racism in Disney films, which I was raised on. Some of it I knew even as a kid to be racist and f’ed up — mostly the stuff that directly related to me, like the slant-eyed “We are Siameeeese if you pleeeease” cats.

    But I can’t say things are actually better now because you still have those stupid ninja/Chinese cats in flicks like the more recent kids’ film Cats and Dogs, which to me fall into the same category as the “We are Siameeese” cats.

    So the yellow face masks and all that… don’t really surprise me. And the more I think about it, the less the toy incident does. Though that’s really horrible. Wow. It’s infuriating to think about.

    Thank you for sharing. You are so right about the media — and your comments are always very eye-opening for me.

  2. nojojojo says:

    Well, I know none of this stuff is especially important in the grand scheme of things; nobody really cares if white people get more cheapass plastic jewelry and artery-clogging, diabetes-inducing sugary crap than the PoC. I just bring it up because of what it represents — in towns like Mobile, where people are more open and honest about their racism, no one thinks twice about such minor expressions of it. But for every dirty teddy bear, there are a dozen predominantly black schools which receive crappy textbooks, teachers, and other inferior resources. A thousand examples of white people getting promoted over equally-qualified black people. And so on. The minor crap symbolizes the major crap. There’s no effort to rationalize or deny either in a town like Mobile, unlike in the North (or on the internet).

    Appalling as it was to see again, in some ways I have to say — I find this kind of Southern honesty refreshing. The deniers/rationalizers do far more damage, IMO.

  3. Ico says:

    “The deniers/rationalizers do far more damage, IMO.”

    Ah, that is interesting. I often wonder about that. What is worse, people who believe racism is wrong but generally deny its existence (usually with the colorblind rhetoric), or people who are openly prejudiced?

    I don’t know. I mean, the analogy I am thinking of on a personal level is with sexism I have experienced. I would much rather deal with a person who believes sexism doesn’t exist anymore, than with a person who thinks women belong in the kitchen. Sure, it’s frustrating when men tell me there’s no such thing as a glass ceiling. But is it worse than being openly prejudiced?

    I don’t know if that’s an appropriate analogy or not, but I am curious to hear your thoughts on this. Racism seems to have gone underground, with whites saying “yeah it’s bad, but it’s over now…” And while it’s incredibly difficult to fight a problem that white mainstream society claims does not exist, is that worse than the society saying, “people of color are inferior”?

    I think you’re absolutely right about the minor stuff symbolizing the major stuff. It *is* important in that respect. And it’s important, too, because… I don’t know. I think “minor” things like this can mean as much in life as big things. Maybe jobs and lives aren’t on the line because of it, but it matters. It’s so wrong, and part of this repeating pattern of little things building up… of course you know that already, but… yeah. It matters a whole lot.

  4. Diane J Standiford says:

    I could comment on so much, but I’ll choose one: racism in South just overt. I moved to Seattle, being told how much racial harmony was here. My first of many ltr to ed was about the subtle racism rampant in Seattle; speaking as a white woman from Indiana. Soon Seattle got a black mayor, people moved here in droves. It is a different city now; but thas racism improved? In my opinion-no. In my black friends opinion-no. But stil the white people think all is lovely. Seattle does have a good mix of races, cultures, religions, gay/old/young/st8,but I think the old guard dies hard.

  5. transgressingengineer says:

    Nojojojo- Don’t sell what you are writing about short. Yes, the minor crap symbolizes the major crap. And the major crap are things that we need to examine and talk about. But all of that minor crap adds up very quickly. IMO, the minor crap can be much more damaging to one’s self than the major crap sometimes. How many times have I heard the saying, ‘the straw that broke the camel’s back’…? It’s just like that- all of those minor things add up and are carried around by all of us- and that kind of racial baggage is what breaks backs.

  6. Ariane says:

    There’s something truly hideous and abominable about giving nasty toys to kids. An adult at least has the option of understanding the ignorance of racism. A child can only take it personally. It’s cruel. I imagine for some of those kids it was no minor thing. Unbelievable to me.

  7. trevlove says:

    I wonder how many of those Jesus-loving Evangelicals are tossing pee soaked teddy bears to the black kids?

    Talk about blatant. That’s why I can’t live in the South. For that reason and the fact that I can’t good great wine and cheese down there…

    I live in New Jersey (sometimes called the South of the North) and the 2 times in my life I was called a ni**er was here! Go figure. At least there is the wine and the cheese.


  8. World Traveler says:

    I believe that what’s at the heart of this need to believe that there is no racism/sexism is the deep rooted belief that the priviledge class of whites/men can determine how much is enough for women and PoC. Those of the privileged class have always been brought up to believe that the world is theirs – and that anything we PoC and Women get is what is theirs to share. So you get this attitude among white men [and some PoC] that as long as PoC have access to education and good jobs, we should be doing our happy dance – to complain about promotions and fair access to training and other parts of life’s ammenities is akin to being ungrateful. Well that bull gets old – and ridiculous. I should not have to feel grateful to receive benefits I’ve worked long and hard for. We have the right to set my standard of treatment high, and to have the world meet me on MY terms – not anyone elses, whether I live in Indiana, Seattle, or Mobile.

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