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The Veiled Prophet organization has been a vital institution in St. Louis for more than a century. Founded in March 1878 by a group of prominent St. Louis businessmen, the organization was fashioned after the New Orleans Carnival society the Mystick Krewe of Comus. In The St. Louis Veiled Prophet Celebration, Thomas Spencer explores the social and cultural functions of the organization's annual celebration—the Veiled Prophet parade and ball—and traces the shifts that occurred over the years in its cultural meaning and importance. Although scholars have researched the more pluralistic parades of the eighteenth and early nineteenth centuries, very little has been done to examine the elite-dominated parades of the late nineteenth and twentieth centuries. This study shows how pluralistic parades ceased to exist in St. Louis and why the upper echelon felt it was so important to end them. Spencer shows that the celebration originated as the business elite's response to the St. Louis general strike of 1877. Symbolically gaining control of the streets, the elites presented St. Louis history and American history by tracing the triumphs of great men—men who happened to be the Veiled Prophet members' ancestors. The parade, therefore, was intended to awe the masses toward passivity with its symbolic show of power. The members believed that they were helping to boost St. Louis economically and culturally by enticing visitors from the surrounding communities. They also felt that the parades provided the spectators with advice on morals and social issues and distracted them from less desirable behavior like drinking and carousing. From 1900 to 1965 the celebration continued to include educational and historical elements; thereafter, it began to resemble the commercialized leisure that was increasingly becoming a part of everyday life. The biggest change occurred in the period from 1965 to 1980, when the protests of civil rights groups led many St. Louisans to view the parade and ball as wasteful conspicuous consumption that was often subsidized with taxpayers' money. With membership dropping and the news media giving the organization little notice, it soon began to wither. In response, the leaders of the Veiled Prophet organization decided to have a "VP Fair" over the Fourth of July weekend. The 1990s brought even more changes, and the members began to view the celebration as a way to unite the St. Louis community, with all of its diversity, rather than as a chance to boost the city or teach cultural values. The St. Louis Veiled Prophet Celebration is a valuable addition not only to the cultural history of Missouri and St. Louis but also to recent scholarship on urban culture, city politics, and the history of public celebrations in America.
In the autumn of 1972, Lucy Ferriss, then a college student in California, was preparing for the Veiled Prophet Ball at which she was to be presented to St. Louis society. Once the largest cotillion in the country, the invitation-only ball was unique among society events not only for the legend and mystery surrounding its namesake but also for its setting in a public, taxpayer-funded arena and for its accompanying parade. In the late sixties and early seventies, with racial tensions at a boiling point and urban renewal failing, the exclusively white male Christian membership of the Veiled Prophet Society and the Veiled Prophet's costume--eerily reminiscent of a Klansman's--attracted the ire of ACTION, a militant civil rights group. Before the 1972 ball, ACTION founder Percy Green, himself a native St. Louisan, sent letters inviting all of the debutantes to join in the protest: "ACTION understands that you hate being part of this upcoming white racist Veiled Prophet Ball as we hate you being forced to participate by your parents." The letter didn't persuade Ferriss, who felt she owed it to her father to participate. She wrote back: "Don't you have bigger fish to fry? This is just a stupid party. We are slaughtering people in Southeast Asia. Let this one go. It will fall of its own weight." But ACTION did not let this one go. On the night of the ball, as Ferriss bowed in obeisance to the crowd and took her place on the stage, a woman swooped down onto the stage and knocked off the Veiled Prophet's hat and veil, revealing his identity. In the era of monumental Vietnam War protests, unmasking a wealthy and powerful old man might have seemed a feeble act of revolution, but this act forever changed the Veiled Prophet Ball in St. Louis. Ferriss's memoir blends regional history, national history, and her own personal history to create a fast-paced narrative that follows two time lines. One is the dramatic and often funny story of her attending the exclusive ball, having eaten half a pan of marijuana brownies beforehand, with a Jewish hippie who smelled of "unwashed beard." The other story takes place thirty years later as Ferriss returns to St. Louis from her home on the East Coast to track down some of ACTION's principal activists as well as key figures in the Veiled Prophet Society. Over the course of this engaging story, Ferriss undergoes her own unveiling, as she discusses and comes to terms with her family; the past, present, and future of St. Louis; and the cultural politics that frame young women's entrance into society.
This book looks at economic development and social change in one specific state, Missouri, between the Civil War and the First World War.
What images shape Americans' perceptions of their past? How do particular versions of history become the public history? And how have these views changed over time? David Glassberg explores these important questions by examining the pageantry craze of the