Posts tagged "creole"

Zydeco: Creole Music and Culture in Rural Louisiana

1986 Nick Spitzer film on African American dance-hall music in French-speaking southwest Louisiana, with Dolon Carriere, Armand Ardoin, and Alphonse Bois Sec Ardoin.

Music performed by Bebe Carriere, Eraste Carriere, Delton Broussard, The Ardoin Brothers, Jon Delafose and the Eunice Playboys, and Clinvin Jones and Friends.

Duration : 0:1:58

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Feufollet at Colorado College

Although Feufollet has often been hailed as the future of Cajun music, a more current assessment must admit that they are now the present of Cajun music. Once idolized at at early age for their precocious musicianship and sent all over the world as youthful emblems of Acadianas cultural resurgence, the members of Feufollet have, in the meantime, grown into the music as young adults. While Feufollet remains central to the neotraditionalist brush fire they helped ignite as youths, their latest album finds the band coming into its own and pushing the envelope, leading the way once again as Cajun music extends itself into a new century.

Formed in 1995 when accordionist/singer Chris Stafford was 8 and fiddler Chris Segura was 11, Feufollet quickly developed a following in Acadiana, not merely for their youthful energy but also for their surprising musical maturity and instrumental expertise in the traditional music of the Cajun culture.

Feufollet continues to be known for excellent musicianship, beautiful vocals, and innovation based on a solid grasp of the tradition, making them one of the most exciting Cajun bands in Southwest Louisiana.

Over the course of the 10 plus years that they has been performing and recording, they have built upon their regional popularity, delighting audiences of all ages at folk festivals and performance venues throughout the United States and French Canada.

Feufollet can also be booked as part of Eye for Talent’s celebration of Cajun/Zydeco music, Fête de Louisiane!, along with Grammy-nominated Creole musician, Cedric Watson and his band Bijou Creole.

Duration : 0:4:27

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What Food is your City or State Known For?

If in Galveston I want Seafood. If in Omaha I want Steak. If in San Antonio I want Mexican Food. If in New Orleans I want Cajun Food. Where are you and what is you location noted for in respect to Food ?

North Carolina
Barbecue

what’s some funny cajun christmas songs?

i heard this cajun christmas song that says something about its gonna be ok its gonna be alright. we gonna have us a cajun christmas night……….i want some funny cajun christ music.

There was a Cajun Night Before Christmas that came out a few years ago. Don’t know who did it, just remember hearing it on the radio when I lived in Lafayette.

What is your favorite Episode of "The Twilight Zone" [for best answer read more]?

Mine is "The Masks" if you care to read about it, it follows below

Jason Foster, a very wealthy old man, is dying. Cranky and candid, Jason is not cheered by a visit from his daughter Emily and her family—husband Wilfred, son Wilfred Jr., and daughter Paula. All four have various, terrible traits. Emily is a cowardly, self-centered hypochondriac who whines and complains about the most trivial things. Wilfred, a successful businessman, is introverted and greedy, thinking of everything in monetary terms. Paula is extremely vain, constantly checking her appearance in the mirror; in fact, she is looking in one when she offers a greeting to her grandfather. Wilfred Jr., meanwhile, is an oafish, sadistic bully who enjoys causing pain and suffering to other people and animals. Moreover, it is clear that they are only there in order to claim Jason’s fortune once he dies. Jason is not shy about his opinions of his family and openly insults each of them. In an act of apology, he says he has a special Mardi Gras party planned for the little group that night. After dinner, the family gathers in Jason’s study, where he offers special, one-of-a-kind masks. These masks, which he said are "crafted by an old Cajun", are rather ugly creations. Jason informs his daughter, son-in-law and grandchildren that a Mardi Gras custom is to wear masks that are the exact opposite of a person’s true personality. Thereupon, he sarcastically offers the mask of a sniveling coward to Emily, a miserable miser to Wilfred, a twisted buffoon to Wilfred Jr., and a self-obsessed narcissist to Paula. He himself dons a skull, claiming that the opposite of life is death. The family is reluctant to wear the ugly masks-but Jason reveals that his will states that unless the four wear their masks until midnight, they will receive nothing from his vast estate. The four then don the faces. As the hours tick by, they beg to be allowed to take off the masks. At five minutes to midnight, they all claim that they are uncomfortable and even unbearable. Jason delivers his final tirade to his family as he dies, explaining that "even without (their) masks, (they’re) all caricatures!" He then dies. The foursome rejoices in the fact that they are now rich – until they remove their disguises and find, to their horror, that their faces have conformed to the hideous shapes of the masks. When Jason’s mask is removed, it appears as if nothing has changed, but his face is actually the expression of death itself- calm, peaceful, and serene. "This must be the face of Death", Jason’s personal physician observes, then glancing at the now-grotesque faces of Foster’s "ugly" relatives…

I personally love this episode because it shows that there are people in the world who are just no good and this episode shows how these people get there just rewards in the end. And through out the episode you are just itching to have something bad happen to them, for being so heartless.

BEST ANSWER will state:
1.) The title of the episode
2.) A FULL description of the episode
3.) Why you find this episode so interesting
Amber have you ever seen the Futurama remake of that episode?

I couldn’t find the video but i found the script…

I always laugh my butt off at it…

Episode 1, featured in the Futurama episode A Head in the Polls

Narrator: You are entering the vicinity of an area adjacent to a location. The kind of place where there might be a monster, or some kind of weird mirror. These are just examples; it could also be something much better. Prepare to enter: The Scary Door.
Last Man: [Walks into library]
Narrator: As per your request, please find enclosed the last man on Earth.
Last Man: Finally, solitude. I can read books for all eternity! [drops his glasses] It’s not fair, it’s not fair! [calms down] Wait, my eyes aren’t that bad; I can still read the large-print books. [reaches for a book, his eyes fall out] [hysterical] It’s not f- [calms down] Well, lucky I know how to read Braille. [He screams as his hands fall off, his tongue then falls out before his head falls off.]
Narrator: Hey, l

While I liked your episode also, (I like a lot of them) my most favorite episode was Time Enought at Last (1959) with Burgess Meredith (the Penguin from Batman TV. I just received the complete DVD series for my birthday and I’m enjoying ALL episodes, some I’ve forgotten but this one is my favorite since I love to read. Poor Burgess Meredith, who has thick "coke-bottle" glasses and nagged by his wife and others because he loves to read, survives a nuclear bomb attack because he snuck into the bank vault (where he worked) to eat his lunch and read his book in peace. He knows something has happened while reading. When he exits to find everything in a shambles, he finds the local library’s contents scattered about. He is so happy to have the time (and no nagging company) to read the books strewed around. He stacks the books into towers and rejoices because he can read everything he can in peace…And this is where I can really relate to him, while reaching for a particular book, his glasses slip off his face and smash….His glasses broke and he can’t read!!! The scene leaves him muttering and crying : "That’s not fair… that’s not fair at all… There was time now…. There was..all the time I needed!.. It’s not fair". If I was in that situation without glasses (and large print books — debateable), I would be crying also.

And, thanks for the "new" version I laughed so hard!!!

creoles are hispanic?

Louisiana Creole people
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Louisiana Creoles
Flag of the Louisiana Creole People
Total population

Unknown
Regions with significant populations
Louisiana, East Texas[1], Los Angeles County, California, small numbers in Veracruz, Mexico[2], Haiti, Puerto Rico, Cuba, the Dominican Republic and France.
Languages
English, Louisiana Creole French
Religions
Predominantly Roman Catholic
Related ethnic groups
Cajuns
French
Spaniards
Africans
Various Native American groups
Mexican
Puerto Rican
Cuban
Dominican

This article is about an ethnic culture in Louisiana, USA. For uses of the term "Creole" in other countries and cultures, see Creole (disambiguation).

Louisiana Creole refers to people of any ancestry or mixture thereof who are descended from settlers in colonial French Louisiana before it became part of the United States in 1803 with the Louisiana Purchase, or to the culture and Creole cuisine typical of these people. There are Creoles of relatively full black (African American) descent and Creoles of relatively full white (French and Spanish) descent; however, the majority are of mixed Native American, Spanish and French, and African American ancestry. There are also creoles who have a Puerto Rican, Cuban, Dominican and Mexican descent also.
Contents
[hide] [hide]

* 1 Etymology
* 2 History of a People
* 3 Language
* 4 Religion
* 5 Identity Crises. Cajun or Creole. White, Black or Mixed.
* 6 Cuisine
* 7 Music
* 8 See also
* 9 References
* 10 External links

[edit] Etymology

During Louisiana’s first French régime, the French borrowed a term the Spanish and Portuguese used in their colonies to refer to native-born products and people of the colony. The Spanish referred to this term as criollo and the Portuguese, crioulo. Ultimately, the colonial term derived from the latin ‘creare’, meaning to rear or create (Brasseaux).

[edit] History of a People
Creole girls
Creole girls

Creole largely remained an expression of parochial and colonial government use through both the French and Spanish régimes, a period in which native-born free and slaves of all biological backgrounds were referred to as Créole (Logsdon). Simultaneously, the people of the colony forged a new local identity, however it is clear that everyone referred to themselves as French. Parisian French was the language of whites and the mixed elite, and Louisiana Creole the language of the servile classes.

New Orleans is the birthplace of the Louisiana Creole People.

The transfer of the French colony to the United States in 1803 (officially admitted into statehood in 1812) and the arrival of Anglo-Saxons from New England ignited an outright cultural war. Anglo-Saxons, reportedly disgusted by the cultural and linguistic climate of the newly acquired territory, the United States’ first Louisiana governor, W.C.C. Claiborne swiftly moved to thoroughly americanize the Louisiana people in making English the official language. Outraged, Louisiana Creoles in New Orleans allegedly paraded the streets of New Orleans renouncing the Americans plight to transform them into Americans overnight. Realizing that he needed the local support to make any progress in Louisiana, Claiborne restored French as an official language of the newly acquired state, and in all forms of government, public forums and in the catholic church, French continued to be used. Most importantly, French and Creole remained the language of the majority of the population of the state. New Orleans remained a city divided between Latin (French and Creole) and Anglo-Saxon populations until well into the late 19th century (Hirsch & Logsdon). Among the eighteen governors of Louisiana between 1803-1865, six were Creole and were monolingual speakers of French: Jacques-Philippe Villeré, Pierre Augustin Charles Bourguignon Derbigny, Armand Julien Beauvais, Jacques Dupré de Terrebonne, André Bienvenue Roman, and Alexandre Mouton.

When the Americans began to arrive in Louisiana, locals began identifying themselves overtly as Creoles to distinguish themselves from the nouveaux-arrivés from New England and the American South.

If the American Civil War promised rights and opportunities for the enslaved, it caused anxiety for the Free Mixed Person of Color. Louisiana under the French and Spanish had long forged a three-tiered society, the exact same as in Brazil, Cuba, Haiti, Mexico, and other French and Spanish colonies. This three tiered-society allowed for the emergence of a wealthy and extremely educated group of mixed and black Creoles. Their identity as a Free Person of Color, or Gens de couleur libres or ‘personne de couleur libre’ was one they had worked diligently towards and guarded with an iron-fist. They enjoyed most rights and privileges, by law, as whites, and could and often did challenge the law in court of law winning their case against whites (Hirsch; Brasseaux; Mills; Kein etc). Knowing that the United States did not legally recognize a three-tiered society, the American Civil War posed a considerable threat to the Gens de couleur libres identity and position. The American Civil War eventually was a success for the North, and the Louisiana three-tiered society was dismantled.

In efforts to maintain their social and political identity, the former Gens de couleur libres began using the term ‘Creole’ much in the same way that the white elite did beginning in 1803. The Gens de couleur libres were native speakers of both French and Louisiana Creole.

Black slaves too in Louisiana, particularly in the southern realm of the state, were Creoles. The success of the North in the Civil War ultimately released slaves from servitude, at least on paper. Through sharecropping and Jim Crow laws, they found themselves in bondage again. However this servitude allowed for the preservation of the Creole language of the Black Creole working class of South Louisiana. They too were largely of Roman Catholic faith and saw themselves different from their Protestant English-speaking counterparts.

[edit] Language

Louisiana Creoles historically have spoken Louisiana Creole, Colonial Louisiana French and Metropolitan French.

[edit] Religion

Louisiana Creoles historically have been devout members of the Roman Catholic Church. Louisiana Creoles of Color and their descendants have constituted the nation’s largest group of non-white Catholics. In recent times, many Creoles have become members of other religious bodies.

[edit] Identity Crises. Cajun or Creole. White, Black or Mixed.

Since the conception of the Council for the Development of French in Louisiana and the resurgence of Cajun pride in the late 1960s, Creole identity and pride has been neglected both by Creoles and non-Creoles.

For example, it is not odd to arrive in New Orleans, the birthplace of Creole, and find signs all over saying Cajun Restaurant or Cajun Music, and to hear local New Orleaneans refer to themselves as Cajun.

Similarly, it is not odd to find historic Creole families west of the Mississippi River referring to themselves as Cajuns now too.

The entire Cajun movement has ultimately redivided Louisiana latins into white (Cajun) and non-white (Creole and Amerindian). It should however be noted that "Cajun" originally refers to a different subset of Louisiana francophones. The term is a corruption of "Acadien" and therefore reflects the population of colonists resettled in Louisiana from Acadia following the Great Upheaval of 1755. Creoles, therefore would be the other colonists who were already in Louisiana at the time of the arrival of the Acadians, or those who arrived after from elsewhere.

Most Creoles are no longer fluent in either Louisiana Creole nor Colonial French. This has made the community vulnerable and susceptible to much scrutiny and neglect.

Some locals, especially those of relatively pure French and Spanish Creole descent, have often argued that the traditional usage excluded African lineage.

The American Civil Rights Movement forced Black and Mixed Creoles to either join the rest of country in gaining inalienable rights or to continue to exist without social and political rights. It also forced them to identify as Negro or Black, leaving behind their Creole identity, an identity then and now not consciously recognized by American Blacks.

American Blacks have been the most numerous in challenging the existence of the Louisiana Creole identity, typically among Creole of color populations.

The Louisiana Creole Heritage Center describes Creole people as those who are "generally known as a people of mixed French, African, Spanish, and Native American ancestry, most of whom reside in or have familial ties to Louisiana."[1] They add that "many other ethnicities have contributed to this culture including, but not limited to, Chinese, Russian, German, and Italian."

Creole is now accepted as a broad cultural group of people who share French, Spanish and/or African ancestry.

A definition from the earliest history in New Orleans (circa 1718) is "a child born in the colony as opposed to France or Spain. (see Criollo)"[2] The definition became more codified after the United States took control of the city and Louisiana in 1803. The Creoles at that time included the Spanish ruling class, who ruled from the mid-1700s until the early 1800s.

[edit] Cuisine
Gumbo is a feature of Cajun and Louisiana Creole cuisine.
Gumbo is a feature of Cajun and Louisiana Creole cuisine.

Louisiana Creole cuisine is recognized as an unique a style of cooking originating in New Orleans, which makes use of the same Holy trinity (in this case chopped celery, bell peppers, and onions) as Cajun cuisine, but has a large variety of European, French Caribbean, African, and American influences. Gumbo is a tradional family Creole dish. It is a stew consisting of but can vary depending on the family chicken, crab legs, rice…) It is seasoned with filé.

[edit] Music

Jazz, born in New Orleans sometime around the turn of the twentieth century, is the first local Creole music to be popularized.
Amédé Ardoin made the first audio recordings of Zydeco music in 1928.
Amédé Ardoin made the first audio recordings of Zydeco music in 1928.

Zydeco (a transliteration in English of ‘zaricô’ (Snapbeans) from the song, "Les haricots sont pas salés"), born in Black Cajun and Black Creole sharecropping communities on the prairies of southwest Louisiana in the 1920s is considered by many, if not most, as the Creole music of Louisiana. Zydeco purportedly hails from "Là-là", a genre of music now defunct, and old south Louisiana jurés. As Cajun French was the lingua franca of the prairies of southwest Louisiana, Zydeco was initially sang only in Cajun French. Later, creole-speaking Creoles and Cajuns, such as the Chénier brothers, Rosie Lédet and others, adding a new linguistic element to Zyedco music. Today, Zydeco’s new generation sings in English only.

Zydeco is related to Swamp Pop, American Blues, Jazz, and Cajun music. An instrument unique to Zydeco music is a form of washboard called the frottoir, or scrubboard, a vest made of corrugated aluminum, and played by using bottle openers or caps down the length of the vest.

[edit] See also

* Creole peoples
* Isle of Canes
* List of notable Louisiana Creoles

[edit] References

* Brasseaux, Carl, Keith P. Fontenot, Claude F. Oubre. Creoles of Color in the Bayou Country. University Press of Mississippi, 1996.
* Brasseaux, Carl. French, Cajun, Creole, Houma: A Primer on Francophone Louisiana. Bâton Rouge: Louisiana State University Press, 2005.
* Cosse Bell, Caryn. Revolution, Romanticism, and the Afro-Creole Protest Tradition in Louisiana, 1718-1868. Louisiana State University Press, 2004.
* Desdunes, Rodolphe Lucien. Our People, Our History: Fifty Creole Portraits. Trans and ed by Sister Dorothy Olga McCants. Louisiana State University Press, reprint ed 2001.
* Hangar, Kimberly S. Bounded Lives, Bounded Places: Free Black Society in Colonial New Orleans, 1769-1803. Duke University Press, 1997.
* Hirsch, Arnold R., Joseph F. Logsdon. Creole New Orleans: Race and Americanization. Bâton Rouge: Louisiana State University Press, 1992.
* Kein, Sybil. Creole: The History and Legacy of Louisiana’s Free People of Color. Bâton Rouge: Louisiana State University Press, 2000.
* Midlo-Hall, Gwendolyn. Africans in Colonial Louisiana: The Development of Afro-Creole Culture in the Eighteenth Century. Bâton Rouge: Louisiana State University Press, 1995.
* Mills, Gary B. The Forgotten People: Cane River’s Creoles of Color. Louisiana State University Press, 1977.

[edit] External links

* Frenchcreoles.com Website focusing on the French Creoles of Louisiana
* Creole Heritage Center
* Learn Louisiana Creole Online

Retrieved from "http://en.wikipedia.org/wiki/Louisiana_Creole_people"

Categories: "Related ethnic groups" needing confirmation | Ethnic groups in the United States | Louisiana Cre

They are French, Black and I think islanders. They’re a mixed race as far as I understand.

I need help remembering the title to a 60s or 70s movie!!?

I saw a movie when I was young and I cant for the life of me remember what it was called, but if I saw the name I would know if that was it or not.
The movie was about a man and a woman who lived in cajun country and while the wife was away her husband was killed and tied to a tree when the woman got back, her husband was eaten by gators and the men who did it attack her, she gets away from them and seeks revenge, she goes around in the boat her and her husband used to get around in to kill the men who killed her husband and attacked her…

I know the name of this movie I just cant remember it and its really killin me I cant remember, so please someone help me. Thanks!
this movie was done in the swamps of Louisiana, sorry the everglades is not the movie I am looking for, thank you any way

Murder at the Mardi Gras I think…
And about that foot fetish site, can you email me?
f00tfetishdude@yahoo.com

Help?

http://answers.yahoo.com/question/index;_ylt=AtsnVPswEg5xovpP7k.ACZPsy6IX;_ylv=3?qid=20090831100045AAXvw8n

A Raw Food Recipe for Cajun Creole Gumbo #427

http://www.therenegadehealthshow.com – Today, we’re in New Orleans. We figured we’d do a traditional (as traditional as raw food gumbo is) recipe with some cajun spice!

Duration : 0:8:45

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Cajun Festival 2009

The Simi Valley Cajun Creole Festival is an annual event hosted by the Rotary Club of Simi Sunrise. This popular event is not only fun for the whole family, but it also helps produce thousands of dollars in donations for several local charities and organizations.

Duration : 0:6:23

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New Orleans Louisiana Creole Cajun Zydeco Music. Blues & Jazz of Mardi Gras Fat Tuesday NOLA Saints

New Orleans (pronounced /nu???li?nz, nu???l?nz/ locally and often pronounced /nu??r?li?nz/ in most other US dialects French: La Nouvelle-Orléans is a major United States port city and the largest city in Louisiana. New Orleans is the center of the Greater New Orleans metropolitan area, the largest metro area in the state.

New Orleans is located in southeastern Louisiana, straddling the Mississippi River. It is coextensive with Orleans Parish, meaning that the boundaries of the city and the parish are the same. It is bounded by the parishes of St. Tammany (north), St. Bernard (east), Plaquemines (south), and Jefferson (south and west). Lake Pontchartrain, part of which is included in the city limits, lies to the north, and Lake Borgne lies to the east.
The city is named after Philippe II, Duc d’Orléans, Regent of France, and is one of the oldest cities in the United States. It is well known for its multicultural and multilingual heritage, cuisine, architecture, music (particularly as the birthplace of jazz), and its annual Mardi Gras and other celebrations and festivals. The city is often referred to as the “most unique” city in America

La Nouvelle-Orléans (New Orleans) was founded May 7, 1718, by the French Mississippi Company, under the direction of Jean-Baptiste Le Moyne de Bienville on land inhabited by the Chitimacha. It was named for Philippe II, Duke of Orléans, who was Regent of France at the time; his title came from the French city of Orléans. The French colony was ceded to the Spanish Empire in the Treaty of Paris (1763) and remained under Spanish control until 1801, when it reverted to French control. Most of the surviving architecture of the Vieux Carré (French Quarter) dates from this Spanish period. Napoleon sold the territory to the United States in the Louisiana Purchase in 1803. The city grew rapidly with influxes of Americans, French, and Creole French. Major commodity crops of sugar and cotton were cultivated with slave labor on large plantations outside the city.

The Haitian Revolution of 1804 established the second republic in the Western Hemisphere and the first led by blacks. Haitian refugees both white and free people of color (affranchis) arrived in New Orleans, often bringing slaves with them. While Governor Claiborne and other officials wanted to keep out more free black men, French Creoles wanted to increase the French-speaking population. As more refugees were allowed in Louisiana, Haitian émigrés who had gone to Cuba also arrived. Nearly 90 percent of the new immigrants settled in New Orleans. The 1809 migration brought 2,731 whites; 3,102 free persons of African descent; and 3,226 enslaved refugees to the city, doubling its French-speaking population.

During the War of 1812, the British sent a force to conquer the city. The Americans decisively defeated the British troops, led by Sir Edward Pakenham, in the Battle of New Orleans on January 8, 1815.

As a principal port, New Orleans had the major role of any city during the antebellum era in the slave trade. Its port handled huge quantities of goods for export from the interior and import from other countries to be traded up the Mississippi River. The river was filled with steamboats, flatboats, and sailing ships. At the same time, it had the most prosperous community of free persons of color in the South, who were often educated and middle-class property owners.

The population of the city doubled in the 1830s, and by 1840 New Orleans had become the wealthiest and third-most populous city in the nation. It had the largest slave market. Two-thirds of the more than one million slaves brought to the Deep South arrived via the forced migration of the internal slave trade. The money generated by sales of slaves in the Upper South has been estimated at fifteen percent of the value of the staple crop economy. The slaves represented half a billion dollars in property, and an ancillary economy grew up around the trade in slaves – for transportation, housing and clothing, fees, etc., estimated at 13.5 percent of the price per person. All this amounted to tens of billions of dollars during the antebellum period, with New Orleans as a prime beneficiary.

The Union captured New Orleans early in the American Civil War, sparing the city the destruction suffered by many other cities of the American South.

Duration : 0:3:25

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