Race; as much as we try to evade the truth, there it is; it is an inescapable topic in America, as it divides and incenses us as a nation, but, like scar tissue, it is simultaneously in the rearview mirror of the past and on the windshield of the present.
In the last few months, nowhere has it been more pronounced than in New Orleans, a city that broils at moments with racial hostilities. Never did this become more apparent than right after Hurricane Katrina, when New Orleans and the nation were forced to examine the uncomfortable feelings that race, and potentially racism, conjures.
Dropped into this seething miasmatic milieu, Mayor C. Ray Nagin’s comments at a Martin Luther King Day March:
We ask black people: it's time. It's time for us to come together. It's time for us to rebuild a New Orleans, the one that should be a chocolate New Orleans. And I don't care what people are saying Uptown or wherever they are. This city will be chocolate at the end of the day. 
This city will be a majority African-American city. It's the way God wants it to be. You can't have New Orleans no other way; it wouldn't be New Orleans. So before I get into too much more trouble, I'm just going to tell you in my closing conversation with Dr. King, he said, "I never worried about the good people -- or the bad people I should say -- who were doing all the violence during civil rights time.'' He said, "I worried about the good folks that didn't say anything or didn't do anything when they knew what they had to do.''
First and foremost, and in all fairness to the mayor, the words that preceded this section spoke of coming together as all one people, much like Dr. King preached, and the problems that plague the African-American community, such as fatherless teen pregnancy and black-on-black violence. Nagin called for African-Americans to take it upon themselves to heal the shortcomings and inequities. From Mardi Gras Indians to Jazz, he also noted the importance of black culture in New Orleans, as the Big Easy would not be the same without these contributions. They are essential to the city’s eclectic charm.
Aside from him evoking an arcane funk number by Parliament and his open, imaginary conversation with God, it was Nagin’s espousal of a “chocolate” city that got him in to a lot of hot water and his omission of white people in that new New Orleans.
Immediately, this metastized into a hot button issue, as New Orleans took another post-Katrina black eye. People all around the country spoke against this notion, claiming a double standard was in play. Jeff Crouere, a local conservative pundit, had this to say:

“The worst part of Nagin’s speech was the overt racism displayed and an apology does not heal those wounds, they are deep and long lasting. No mayor of a majority Caucasian city would be forgiven for demanding a “Vanilla City” and neither should Nagin be forgiven for his reckless rhetoric, apology or not.

Now, white citizens and business owners do not feel welcome in New Orleans.” Crouere is right; the wounds are deep, and Hurricane Katrina only exposed what many — Mayor Nagin included — have known for a long time: New Orleans is a city riven with racial divisions.
And in those racial divisions, New Orleanians elect people.
The next day, websites sprung up from entrepreneurs selling t-shirts looking to capitalize on the mayor’s misstep, lampooning him as a modern day Willie Wonka. Mardi Gras parades mocked his words.
Taking a step back from mayor’s inflammatory comments puts all of this in to perspective, New Orleans has not had a white mayor since the days of Moon Landrieu, 1970-1978, after which only African-Americans held the office.

The city prior to Katrina had a racial makeup of about 75 percent African American, and the general consensus being it would be awfully difficult to elect another white mayor.
The makeup, however, is in doubt, as Katrina washed many blacks away. Using the chief of Housing and Urban Development as a source, in an article for The Houston Chronicle,

“Alphonso Jackson predicted New Orleans will slowly draw back as many as 375,000 people, but that only 35 to 40 percent of the post-Katrina population would be black,” wrote Lori Rodriguez and Zeke Minaya. That means a total population loss of about 125,000. If this prognostication is correct, this changes the balance of power quite a bit in New Orleans, and it also changes interpretations of Nagin’s “Chocolate City” speech.
This is not to say whites were devoid of power prior to Katrina. In fact, there were many white political dynasties within the city. Nonetheless, votes and issues are viewed through a racial prism. Pre-Katrina, quite often votes on the city council and the school board fell straight down racial lines.
Some have been licking their chops for this day, a day when a white person could become mayor of New Orleans. Nearly a week after the storm, some saw Katrina as an opportunity and were already speaking. On Sept. 8 — Katrina made landfall on Aug. 28 — a Wall Street Journal article picked up on the theme: “Calvin Fayard, a wealthy white plaintiffs' lawyer who lives (in Uptown)…, says the mass evacuation could turn a Democratic stronghold into a Republican one. Mr. Fayard, a prominent Democratic fund-raiser, says tampering with the city's demographics means tampering with its unique culture and shouldn't be done. ‘People can't survive a year temporarily — they'll go somewhere, get a job and never come back,’ he says,” reported Christopher Cooper. As callous as it sounds to talk about political shifts while people were fighting for their lives in New Orleans, this is the reality, and it is how the game is played; it is about seizing upon exposed weaknesses.
Nagin is a wild card in this Republican vs. Democrat polemic, particularly in New Orleans, where family dynasties — white and black — compose the factions of the powerful. Of these dynasties, such as the Jeffersons or Landrieus, almost all are Democrat, even in the South where there is strong Republican shift underway. White or black, as there is just as much corruption exposed on either side, the dynasties in post-Katrina world seek the status quo in their insular society of New Orleans. According to Christopher Cooper’s piece, a small group controls the lion’s share of the power and wealth:
More than a few people in Uptown, the fashionable district surrounding St. Charles Ave., have ancestors who arrived here in the 1700s. High society is still dominated by these old-line families, represented today by prominent figures such as former New Orleans Board of Trade President Thomas Westfeldt; Richard Freeman, scion of the family that long owned the city's Coca-Cola bottling plant; and William Boatner Reily, owner of a Louisiana coffee company. Their social pecking order is dictated by the mysterious hierarchy of "krewes," groups with hereditary membership that participate in the annual carnival leading up to Mardi Gras. In recent years, the city's most powerful business circles have expanded to include some newcomers and non-whites, such as Mayor Ray Nagin, the former Cox Communications executive elected in 2002.
Elected on a pro-business platform, promising to end the city’s centuries-long bout with corruption, Nagin was swept into office on a swing vote: the Uptown white elite, the very same upper crust that Cooper used for his article. Nagin, who has never been a tow-the-line Democrat, endorsed Republican Bobby Jindal instead of Democrat Kathleen Blanco for Governor. While Jindal did not win, the choice symbolized the mayor’s indifference to the old politician guard, and his wish not be pigeon-holed a particular type of politician. In other areas of the country, he might even be seen as more of a Republican. He ran as the unpolitician, and it worked.
His differences with Gov. Blanco became glaringly obvious in post-Katrina Louisiana, where there were several public bouts between the two, and it is well-known that the two have not gotten along since Nagin endorsed Jindal, especially to an old school, well-heeled Democrat like Blanco that expected the endorsement of the mayor.

Thus, not towing the party line has gotten Nagin in trouble, especially where the old party people expect patronage. And when the old school has had an opportunity to inflict damage on the mayor, it has not been pretty. At these moments, it is a lack of politic experience showed his weakness.
Nagin’s Achilles’ heel is exactly what got him elected: the unpolitician. In not being a true politician, there have been a multitude of occasions where Nagin lost his savvy, getting eaten up by the political sharks that know the game all too well. Exhibit A was his speech on Martin Luther King Day.
“‘Everybody's jaws are dropping right now,’” said City Councilman Oliver Thomas, who is black. ‘Even if you believe some of that crazy stuff, that is not the type of image we need to present to the nation.’ Thomas, who has been friendly to the Nagin administration but is now viewed as a potential mayoral contender, said the mayor was indulging in ‘equal-opportunity slamming,’” reported The Times-Picayune. Up until this moment, Thomas was sheepish about his aspirations of the mayor’s office, saying he wanted to see how the polls viewed the mayor before announcing a decision. Now, with the mayor in freefall, even old allies are stepping up to fill the potential opening.
Also dogging Nagin has been a bad connection with the poor blacks of New Orleans, as most voted for NOPD Chief Pennington during Nagin’s bid for mayor. Although he came from meager beginnings, Nagin built a fortune at Cox Communications. He is a self-made man unlike the previous mayor, Marc Morial, who was Ivy League educated, graduated from Georgetown Law and brought up by Ernest “Dutch” Morial, the first black mayor. Whether it was because of political astuteness, and while their bios seem juxtaposed, Morial has identified more with the city’s poor and black.
In addition to Nagin’s lack of understanding the political game, a great deal of this has to do with the city’s history of race, how race is defined in the city. Usually of mixed blood and born in North America, Creoles are descendants of Africa along with French and/or Spanish mixture. Even during the time of slavery, Creoles were granted far more latitude than other blacks, such as being able to obtain their freedom. In an AP article, Erin Texeira writes:
After the Civil War, amid Jim Crow laws that restricted freedoms for all people with African ancestry, Creoles maintained exclusive social clubs, schools, neighborhoods and Roman Catholic churches in which whites and darker-skinned blacks were not always welcomed. Historically, Xavier and Dillard universities, St. Augustine Catholic Church and High School and the Seventh Ward neighborhood were Creole bastions. Many Creole musicians were involved in the early jazz scene, including such pioneers as Jelly Roll Morton.
For many black New Orleanians who were not Creole, life was tougher-and sometimes still is. Without historic connection to parochial grade schools and universities, they often faced barriers to middle-class jobs. Before the hurricane, many of the poorest lived in tough neighborhoods such as the Lower Ninth Ward, where poverty rates are among the city's highest.
"There has always been a separation in terms of classes of people," said Ortez Taylor, a New Orleans native who now lives in Harlem.
In practices that have long played out within black American communities, some class divisions have been maintained through emphasis on family lineage, along with preferences for lighter skin color and straighter hair texture.
Members of New Orleans' Autocrat Social and Pleasure Club, a historical Creole group that until the hurricane still had weekly fried fish cookouts and dances, once barred from social gatherings anyone whose skin was darker than a brown paper bag.
"There is an elite in Louisiana which generally prides itself with being not entirely black, which prides itself upon its wealth and education," (Historian Gwendolyn Midlo) Hall said.
Evidence of this power structure can still be seen today, and Marc Morial is most certainly a member. Even though Morial has no affinity with the poor, he does know how to play the crowd. Texira continues, “Mayor C. Ray Nagin, a former cable company executive, is not closely aligned with the Creole power structure-a fact that would have prevented his rise to power in generations past, (UNO Historian Arnold) Hirsch said. Meanwhile, Creole influence has been waning slowly as some residents have moved away from historic neighborhoods like the Seventh Ward to settle elsewhere, particularly in and around Los Angeles. But the city's old cultural fault lines-and entrenched power cliques-have not entirely disappeared.”
Morial made this apparent during a recent visit to New Orleans, his first visit in two years since becoming the head of the National Urban League.

At a church in New Orleans East, an area especially devastated, he directed a blow at the mayor: “Turn on the lights in New Orleans East and the 9th Ward,” Morial said, drawing cheers. “Pick up the garbage. If you do that, stores will open, the businesses will open. There will be a place for teachers to live, for workers. Turn on the lights in Pontchartrain Park. Turn on the lights in St. Bernard Parish. Turn on the lights and give people the opportunity to return to New Orleans. The nation is watching.” Speaking to the east and the 9th Ward, Morial addressed poor and predominantly black sections of the city, although he has zero authority presently. Regardless of the feasibility of the plan or Morial’s ability to bring it to fruition, the speech was lauded. As an agile politician, he knows that the poor black vote is an essential sector of New Orleans.
What led to Morial’s speech was a suggestion by the Bring Back New Orleans Commission, who lends recommendations to the mayor, to shrink the footprint of the city due to the substantially lower number that are expected to return. Two targeted areas are the 9th Ward and New Orleans east because they were the hardest hit and they are the farthest away from the city’s center. The idea is to repopulate the heart and work outward, as opposed to a spotty return. While Nagin never officially agreed with the plan, the recommendation was met with jeers from black residents, seeing this as a move to gentrify the city and favor the wealthier areas.
Again, a little history: once elected, Nagin’s corruption removal dealt with the remnants left behind by Morial. During Nagin’s term in office, many contracts Morial had put together were voided, his brother’s house was raided by the FBI, and his uncle was indicted, thus giving him an ax to grind. This may explain Morial’s pandering. Nonetheless, the episode is indicative of the public’s radically different perceptions of each man, as Morial remains wildly popular in the city, while Nagin is forced to deal with the hard, real truths New Orleans face.
An important element of Nagin’s election, the white elite of Uptown, is something that he has not been able to live down in the

African-American community, lacking credibility with blacks throughout the city. Although it may seem paradoxical, religious leaders have unusual political muscle in New Orleans’ cauldron of sin, particularly so in the black sector. Cut from this cloth is Bishop Paul S. Morton, who has a congregation of 20,000 strong.
Last year, upset at the mayor for not showing enough patronage to the African-American community, he called Nagin “a white man in black skin.” Morton is so powerful in the city that not only did he never publicly apologize for the slur, Nagin actually attended a public anniversary celebration for the bishop.
The reference to Uptown in Nagin’s MLK speech, to those unfamiliar with New Orleans, is a loaded phrase; it is to the rich white members of the city, casting off the prediction of his demise in a new, white New Orleans, one that would not need a black mayor on their side. Perhaps, seeing that he has been weakened in this sector, Nagin is speaking directly to those who did not vote for him last time, as he might need a “chocolate city” to win the next time.
Was it a poorly calculated political decision acted out by a desperate man? Maybe, once more, Nagin, the unschooled politician, was caught saying something he should not have said. Or, quite possibly it is man under great duress, standing at the helm of major metropolitan city as it spiraled in to the abyss of the worst natural disaster to ever befall America.
After probably making his PR people burning the midnight oil to put out this fire, Nagin has publicly apologized.
Whether it is too late for Nagin, the next election will tell, but with the racial dimensions in a state of flux in New Olreans, politicians — white ones too — seeing the blood in the water, have begun to announce their candidacy for mayor. Jimmy Fahreholtz, Ron Forman, Peggy Wilson, Leo Watermeier, and James Arey all have their thrown there hat in the ring.

Each has a diverse background, but all share the same race: they are white. Although nothing is official, another name being bandied about is Lieutenant Governor Mitch Landrieu, a member of Louisiana and New Orleans’ most powerful white dynasties and son of the last white mayor.
As of today, there is not one single black candidate, except Nagin. Pre-Katrina that would have been unconceivable, but the storm has changed many things in the city. With around $ 2 million in his war chest, Nagin was a shoe-in for reelection. But, most importantly, that was before Katrina.
Does this spell the dawn of New Orleans as a Vanilla City?