February 27, 2013 archive

Cross posted from The Stars Hollow Gazette

This is your morning Open Thread. Pour your favorite beverage and review the past and comment on the future.

Find the past “On This Day in History” here.

February 27 is the 58th day of the year in the Gregorian calendar. There are 307 days remaining until the end of the year (308 in leap years).

On this day in 1827, New Orleanians take to the streets for Mardi Gras with groups of masked and costumed students dance through the streets of New Orleans, Louisiana, marking the beginning of the city’s famous Mardi Gras celebrations.

The celebration of Carnival–or the weeks between Twelfth Night on January 6 and Ash Wednesday, the beginning of the Christian period of Lent–spread from Rome across Europe and later to the Americas. Nowhere in the United States is Carnival celebrated as grandly as in New Orleans, famous for its over-the-top parades and parties for Mardi Gras (or Fat Tuesday), the last day of the Carnival season.

History

The celebration of Mardi Gras was brought to Louisiana by early French settlers. The first record of the holiday being celebrated in Louisiana was at the mouth of the Mississippi River in what is now lower Plaquemines Parish, Louisiana, on March 3, 1699. Iberville, Bienville, and their men celebrated it as part of an observance of Catholic practice.

The starting date of festivities in New Orleans is unknown. An account from 1743 notes that the custom of Carnival balls was already established. Processions and wearing of masks in the streets on Mardi Gras took place. They were sometimes prohibited by law, and were quickly renewed whenever such restrictions were lifted or enforcement waned. In 1833 Bernard Xavier de Marigny de Mandeville, a rich plantation owner of French descent, raised money to fund an official Mardi Gras celebration.

James R. Creecy in his book Scenes in the South, and Other Miscellaneous Pieces describes New Orleans Mardi Gras in 1835:

   Shrove Tuesday is a day to be remembered by strangers in New Orleans, for that is the day for fun, frolic, and comic masquerading. All of the mischief of the city is alive and wide awake in active operation. Men and boys, women and girls, bond and free, white and black, yellow and brown, exert themselves to invent and appear in grotesque, quizzical, diabolic, horrible, strange masks, and disguises. Human bodies are seen with heads of beasts and birds, beasts and birds with human heads; demi-beasts, demi-fishes, snakes’ heads and bodies with arms of apes; man-bats from the moon; mermaids; satyrs, beggars, monks, and robbers parade and march on foot, on horseback, in wagons, carts, coaches, cars, etc., in rich confusion, up and down the streets, wildly shouting, singing, laughing, drumming, fiddling, fifeing, and all throwing flour broadcast as they wend their reckless way.

On Mardi Gras of 1857, the Mystick Krewe of Comus held its first parade. Comus is the oldest continuously active Mardi Gras organization. It started a number of continuing traditions. It is considered the first Carnival krewe in the modern sense. According to one historian, “Comus was aggressively English in its celebration of what New Orleans had always considered a French festival. It is hard to think of a clearer assertion than this parade that the lead in the holiday had passed from French-speakers to Anglo-Americans. . . .To a certain extent, Americans ‘Americanized’ New Orleans and its Creoles. To a certain extent, New Orleans ‘creolized’ the Americans. Thus the wonder of Anglo-Americans boasting of how their business prowess helped them construct a more elaborate version of the old Creole Carnival. The lead in organized Carnival passed from Creole to American just as political and economic power did over the course of the nineteenth century. The spectacle of Creole-American Carnival, with Americans using Carnival forms to compete with Creoles in the ballrooms and on the streets, represents the creation of a New Orleans culture neither entirely Creole nor entirely American.”

In 1875 Louisiana declared Mardi Gras a legal state holiday. War, economic, political, and weather conditions sometimes led to cancellation of some or all major parades, especially during the American Civil War, World War I and World War II, but the city has always celebrated Carnival.

With the Pope resigning and and scandals festering, the Catholic Church is in crisis!

Hurry! To the Conclave!

In their ancient meeting chamber, red-robed Cardinals from across the globe must battle corruption and disgrace and find a new face!

The Dean of the Cardinals, Angelo “The Clam” Sodano excels at the dark art of the pedophile cover-up– and has swept some of the evilest abusers under Vatican vestments.

While Cardinal Mahony, “The Shuffler,” arrived at the conclave fresh off a deposition delving into his past crimes of hiding child rapists in various states and countries.

Maybe German Cardinal Ratzinger is the one, and people won’t notice he helped keep crimes hidden too! Oops! He’s already been pope–

And is off to live in a freshly-remodeled, forty-three-hundred square foot cloistered nunnery, with tastefully-appointed immunity.

Out with the nuns, in with the former-Pope!

Maybe it’ll be a bold, brash American Pope, like Cardinal Tim Dolan! Who paid predators twenty-thousand dollars to make them go away.

Whoever said the money-changers can’t work for you?

But surely this character isn’t fit to be Pope! He blabs all about corruption, is a liberal when it comes to women in the Church, and he’s never said anything about priests being celibate!

It’s a new day for a new leader . . . to be chosen by the old leaders from the old days . . .

So, hurry! To the Conclave!

Cross posted from The Stars Hollow Gazette

Professor of Economics Emeritus at the University of Massachusetts Richard Wolff joined Bill Moyers for a look behind the disaster left in capitalism’s wake and a discussion of economic justice and a fair minimum wage:

“We have this disparity getting wider and wider between those for whom capitalism continues to deliver the goods by all means, [and] a growing majority in this society facing harder and harder times,” Wolff tells Bill. “And that’s what provokes some of us to begin to say it’s a systemic problem.”

A caveat from Yves Smith at naked capitalism:

Wolff pooh poohs financial regulation, peculiarly dismissing the fact that it worked well for two generations. And what broke it was not bank lobbying but the high and volatile interest rates of the 1970s, which resulted from imperial overreach (Johnson refusing to raise taxes when the economy was already at full employment; he deficit financed the combo plate of the space race, the war in Vietnam, and the war on poverty. And Vietnam was the reason for not raising taxes; the war was already unpopular, and a tax increase would have made it more so). At one point, Moyers brings up oligopolies as another driver of increased concentration of wealth, and Wolff misses the opportunity to take up the idea (the failure to enforce anti-trust regulations is a not-sufficienlty well recognized contributor to rising income inequality).

Minimum wage hike would benefit millions

Moyers opened the segment by saying that even if the country increases the minimum wage to the $9 per hour proposed by President Barack Obama in his State of the Union speech, workers will still be worse off than their counterparts were fifty years ago.

Wolff agreed, “The peak for the minimum wage in terms of its purchasing power,” he said, “was 1968. It’s basically been declining, with a couple of ups and downs, ever since.”

“So, you’ve taken the people who work at the bottom, full time job,” he continued, “and you’ve made their economic condition worse over a 50 year period while wealth has accumulated at the top. What kind of a society does this?”

“Who decided that workers at the bottom should fall behind?” Moyers asked.

“Well, in the end,” said Wolff, “it’s the society as a whole that tolerates it. But, it’s Congress’ decision and Congress’ power to raise the minimum wage.”