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1New Orleans’ sodden landscape made residential integration a necessity for two hundred years. Blacks and whites, rich and poor, and immigrants and natives lived near one another on the highest, driest land they could find between the Mississippi River and what New Orleanians called the woods, the brackish cypress swamps that drained into Lake Pontchartrain. By the s, however, this was certainly not the case. “New Orleans has had a city within a city for some time”, a report by the anti-poverty organization Total Community Action, or TCA, concluded (4). The city’s poor population was concentrated in what TCA described as an “inner city sprawl[ed] amidst affluence” (5), and the organization noted that ninety percent of the residents living there were black. This impoverished black ghetto sliced through the heart of New Orleans’ famed crescent, its unwieldy shape mirroring the Mississippi River’s serpentine curvature. Residents in this section of the city were among its least educated and least employed, and TCA’s report documented that they had “the high birth and death rates of the typical under-developed society” (4). With somber maps and statistics, TCA clarified that the black ghetto, which exploded into the nation

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Deconstructing Catholicism in Black New Orleans: Louisiana Creole Research Association

cierrachenier

Updated: Aug 26,

by Cierra Chenier

Originally published in the Louisiana Creole Research Association Journal Volume 14, Issue 1 - 4 December

Growing up in Black New Orleans, my experiences of what I knew and saw were often, in some way, rooted in Catholicism. Schools such as the world-renown St. Augustine High School, St. Mary’s Academy, Corpus Christi, Xavier Prep, and Xavier University hold a long history in my family lineage. I attended mostly Catholic schools from preschool until high school, was baptized and confirmed in St. Maria Goretti Church in New Orleans East, and spent many days in the care of my very Catholic grandmothers. Crucifixes on display, praying to St. Anthony for lost items, and seafood on Lenten Fridays were commonalities. My earliest years of education were by Black nuns, I served as a flower girl in a number of Catholic weddings, gifted many, many rosaries and prayer cards over the years, and could recite both the Our Father/Notre Père and Hail Mary/Je Vous Salue Marie front and back in both English and French. In contrast, I also grew up molded by the importance of Black representation, Black power, and Black history.

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