The racialized and exoticized cult of Voodoo occupies a central place in the popular image of the Crescent City. But as Kodi A. Roberts argues in Voodoo and Power, the religion was not a monolithic tradition handed down from African ancestors to their American-born descendants. Instead, a much more complicated patchwork of influences created New Orleans Voodoo, allowing it to move across boundaries of race, class, and gender. By employing late nineteenth and early twentieth-century first-hand accounts of Voodoo practitioners and their rituals, Roberts provides a nuanced understanding of who practiced Voodoo and why. Voodoo in New Orleans, a melange of religion, entrepreneurship, and business networks, stretched across the color line in intriguing ways. Roberts's analysis demonstrates that what united professional practitioners, or "workers," with those who sought their services was not a racially uniform folk culture, but rather the power and influence that Voodoo promised. Recognizing that social immobility proved a common barrier for their patrons, workers claimed that their rituals could overcome racial and gendered disadvantages and create new opportunities for their clients. Voodoo rituals and institutions also drew inspiration from the surrounding milieu, including the privations of the Great Depression, the city's complex racial history, and the free-market economy. Money, employment, and business became central concerns for the religion's practitioners: to validate their work, some began operating from recently organized "Spiritual Churches," entities that were tax exempt and thus legitimate in the eyes of the state of Louisiana. Practitioners even leveraged local figures like the mythohistoric Marie Laveau for spiritual purposes and entrepreneurial gain. All the while, they contributed to the cultural legacy that fueled New Orleans's tourist industry and drew visitors and their money to the Crescent City.

Over the course of its three-hundred-year history, the Catholic Church in Louisiana witnessed a prolonged shift from French to English, with some south Louisiana churches continuing to prepare marriage, baptism, and burial records in French as late as the mid-twentieth century. Speaking French in Louisiana, 1720–1955 navigates a complex and lengthy process, presenting a nuanced picture of language change within the Church and situating its practices within the state’s sociolinguistic evolution. Mining three centuries of evidence from the Archdiocese of New Orleans archives, the authors discover proof of an extraordinary one-hundred-year rise and fall of bilingualism in Louisiana. The multiethnic laity, clergy, and religious in the nineteenth century necessitated the use of multiple languages in church functions, and bilingualism remained an ordinary aspect of church life through the antebellum period. After the Civil War, however, the authors show a steady crossover from French to English in the Church, influenced in large part by an active Irish population. It wasn’t until decades later, around 1910, that the Church began to embrace English monolingualism and French faded from use. The authors’ extensive research and analysis draws on quantitative and qualitative data, geographical models, methods of ethnography, and cultural studies. They evaluated 4,000 letters, written mostly in French, from 1720 to 1859; sacramental registers from more than 250 churches; parish reports; diocesan council minutes; and unpublished material from French archives. Their findings illuminate how the Church’s hierarchical structure of authority, its social constraints, and the attitudes of its local priests and laity affected language maintenance and change, particularly during the major political and social developments of the nineteenth and early twentieth centuries. Speaking French in Louisiana, 1720–1955 goes beyond the “triumph of English” or “tragedy of Cajun French” stereotypes to show how south Louisiana negotiated language use and how Christianization was a powerful linguistic and cultural assimilator.

Comprehensive examination of the state's spiritual development.

Based on a sweeping range of archival, visual, and material evidence, Wild Frenchmen and Frenchified Indians examines perceptions of Indians in French colonial Louisiana and demonstrates that material culture—especially dress—was central to the elaboration of discourses about race. At the heart of France's seventeenth-century plans for colonizing New France was a formal policy—Frenchification. Intended to turn Indians into Catholic subjects of the king, it also carried with it the belief that Indians could become French through religion, language, and culture. This fluid and mutable conception of identity carried a risk: while Indians had the potential to become French, the French could themselves be transformed into Indians. French officials had effectively admitted defeat of their policy by the time Louisiana became a province of New France in 1682. But it was here, in Upper Louisiana, that proponents of French-Indian intermarriage finally claimed some success with Frenchification. For supporters, proof of the policy's success lay in the appearance and material possessions of Indian wives and daughters of Frenchmen. Through a sophisticated interdisciplinary approach to the material sources, Wild Frenchmen and Frenchified Indians offers a distinctive and original reading of the contours and chronology of racialization in early America. While focused on Louisiana, the methodological model offered in this innovative book shows that dress can take center stage in the investigation of colonial societies—for the process of colonization was built on encounters mediated by appearance.

Corrections officials faced with rising populations and shrinking budgets have increasingly welcomed "faith-based" providers offering services at no cost to help meet the needs of inmates. Drawing from three years of on-site research, this book utilizes survey analysis along with life-history interviews of inmates and staff to explore the history, purpose, and functioning of the Inmate Minister program at Louisiana State Penitentiary (aka "Angola"), America’s largest maximum-security prison. This book takes seriously attributions from inmates that faith is helpful for "surviving prison" and explores the implications of religious programming for an American corrections system in crisis, featuring high recidivism, dehumanizing violence, and often draconian punishments. A first-of-its-kind prototype in a quickly expanding policy arena, Angola’s unique Inmate Minister program deploys trained graduates of the New Orleans Baptist Theological Seminary in bi-vocational pastoral service roles throughout the prison. Inmates lead their own congregations and serve in lay-ministry capacities in hospice, cell block visitation, delivery of familial death notifications to fellow inmates, "sidewalk counseling" and tier ministry, officiating inmate funerals, and delivering "care packages" to indigent prisoners. Life-history interviews uncover deep-level change in self-identity corresponding with a growing body of research on identity change and religiously motivated desistance. The concluding chapter addresses concerns regarding the First Amendment, the dysfunctional state of U.S. corrections, and directions for future research.

From Aansel to Zwolle, with Mardi Gras Bayou in between, avid writer Clare D Artois Leeper offers her own alphabet of places in Louisiana, both past and present. Louisiana Place Names includes 893 entries that reveal Leeper s distinct view of the state s history. Her unique blend of documented fact and traditional wisdom result in an entertaining guide to Louisiana s place name lore.

Venomous vipers of the mind twist throughout the ventricular crevices of the innocent, and the not so innocent. They work down into the deepest recesses until those that are tormented…become the tormentors. Dr. Faye Davis’s mind is scientifically trained, but her hands are bloody, wringing with guilt. She’s killed her husband’s old flame, the mother of his illegitimate twin girls. One of them, Emma, suspects the step-mother, and her plan for revenge comes from a soulless place. Her mind is so devoured, no pure spirit can enter. With this sixteen-year-old adolescent, there is no wringing of hands. She patiently waits, sleeping the sleep of Saints. Faye and her husband’s love affair had been passionate, but the marriage hell. Faye’s daddy issues and fear of abandonment keep her tied to the turbulent Davis family. But a physical altercation with Emma leaves Faye fleeing the family home. Emma calls on demon spirits to rid her family from Faye. The adolescent will only accept a family on her terms. Faye is determined. She is willing to fight the devil himself to hold on to what is hers.