Jambalaya (On the Bayou) Luis Chaluisan El Extreme https://vimeo.com/93267979
History and Diaspora have been an important facet of our family life (Chaluisan) ever since our forefathers moved from Navarre in Spain and the Northern Basque Country in France to Haiti then Puerto Rico and eventually the United States. In researching the family name (originally Chaluisant) I have found an interesting connection to the Cajun population in Louisiana . There too I have discovered Chaluisant’s (French translation “those of the strong blood”).
I take this opportunity to perform Jambalaya (On the Bayou) a song written and recorded by American country music singer Hank Williams that was first released in July 1952. Named for a Creole and Cajun dish, jambalaya, it spawned numerous cover versions and has since achieved popularity in a number of music genres. With a melody based on the Cajun song “Grand Texas”, some sources, including Allmusic, claim that the song was co-written by Williams and Moon Mullican, with Mullican uncredited but receiving ongoing royalties. Released in July 1952, crediting Williams as the sole author, it was performed by Williams as a country song. It reached number one on the U.S. country charts for fourteen non-consecutive weeks. “Jambalaya” remains one of Hank Williams’ most popular songs today. Since the original melody of the song was from a Cajun French song called “Grand Texas,” the song is a staple of Cajun culture. Although Williams changed the lyrics, he kept a Louisiana theme. After Williams released his version, Cajuns recorded the song again using Cajun instruments. However, they used Williams’ lyrics translated into the Cajun French language. Over the past few decades, the Cajun French version has been performed by many Cajun bands including Aldus Roger and Jo-El Sonnier. Williams’ song resembles “Grand Texas”, a Cajun French song, in melody only. “Grand Texas” is a song about a lost love, a woman who left the singer to go with another man to “Big Texas”. However, “Jambalaya”, while maintaining a Cajun theme, is about life, parties and stereotypical food of Cajun cuisine. The protagonist leaves to pole a pirogue – a flat-bottomed boat – down the shallow water of the bayou, to attend a party with his girlfriend Yvonne, and her family. At the feast they have Cajun cuisine, notably Jambalaya, crawfish pie and filé gumbo and drink liquor from fruit jars. Yvonne is his “ma chaz ami-o”, which is Cajun French for “my good girlfriend” (“ma chère amie” in French). Williams uses the term “ma chaz ami” as one word, thus the “my” in front of it. The “o” at the end of “ami” is a poetic/lyrical device making the line match the phrasing of the previous line and rhyme with it. Williams composed a sequel to the song from the female perspective, “I’m Yvonne (Of the Bayou)”, with Jimmy Rule. It was not as popular. As with “Jambalaya” there is speculation that Williams may have purchased this song from Mullican. Later researched by a member of Moon Mullican’s family, a story emerged about how the song came about in the first place, and it was said that while visiting a small bar located just south of the Choupique Bayou and owned by Yvonne Little, the song “Jambalaya” referred to some truly wonderful times had there.
Spain Grants Cajuns Refuge In Louisiana
In 1763 ‘The Treaty of Paris’ ended the ‘Seven Years War’ (French And Indian War) between France and England. Louisiana had long been a French colony, however after the war France ceded Louisiana to Spain. Additional terms of the treaty provided ~18 months for unrestrained immigration for the Cajuns. This spurred the Cajuns’ to return home from New France (Canada) and the British Colonies. The British allowed the Cajuns to return to Nova Scotia as long as they did not settle in any one area in large numbers; they were not permitted to resettle in the areas of Port Royal or Grand-Pré. As a result of ‘Le Grande Derangement’, ~2 new Acadia’s were formed … one in New Brunswick and the other in Louisiana. Beginning in 1765, small groups of exiles made their way to the opportunities of a possible New Acadia in Louisiana. The Spanish, eager to gain more Catholic settlers, welcomed the Acadian refugees. Although, Louisiana was owned by Spain it still retained all of its French culture. The interim French officials provided land and supplies. The Spanish governor, Bernardo de Galvez, proved to be hospitable, permitting the Acadians to continue to speak their language, practice Roman Catholicism which was also the official religion of Spain and pursue their livelihoods with minimal interference.
Cajun: Cajuns (/ˈkeɪdʒən/; French: les Cadiens or les Acadiens, [le kadjɛ̃, lez‿akadjɛ̃]) are an ethnic group mainly living in the U.S. state of Louisiana, consisting of the descendants of Acadian exiles (French-speakers from Acadia in what are now the Maritimes). Today, the Cajuns make up a significant portion of south Louisiana’s population, and have exerted an enormous impact on the state’s culture.
While Lower Louisiana had been settled by French colonists since the late 17th century, the Cajuns trace their roots to the influx of Acadian settlers after the Great Expulsion from their homeland during the French and English hostilities prior to the Seven Years’ War (1756 to 1763). The Acadia region to which modern Cajuns trace their origin consisted largely of what are now Nova Scotia and the other Maritime provinces. Since their establishment in Louisiana the Cajuns have developed their own dialect, Cajun French, and developed a vibrant culture including folkways, music, and cuisine. The Acadiana region is heavily associated with them.
The origin of the designation Acadia is credited to the explorer Giovanni da Verrazzano, commissioned by the King Francis I of France, who on his 16th century map applied the ancient Greek name “Arcadia” to the entire Atlantic coast north of Virginia. “Arcadia” derives from the Arcadia district in Greece which since Classical antiquity had the extended meanings of “refuge” or “idyllic place”. The Dictionary of Canadian Biography says: “In the 17th century Champlain fixed its present orthography, with the ‘r’ omitted, and (the Canadian historian) W.F.Ganong has shown its gradual progress northwards, in a succession of maps, to its resting place in the Atlantic Provinces.”
Ethnic group of national origin
The Cajuns retain a unique dialect of the French language and numerous other cultural traits that distinguish them as an ethnic group. Cajuns were officially recognized by the U.S. government as a national ethnic group in 1980 per a discrimination lawsuit filed in federal district court. Presided over by Judge Edwin Hunter, the case, known as Roach v. Dresser Industries Valve and Instrument Division (494 F.Supp. 215, D.C. La., 1980), hinged on the issue of the Cajuns’ ethnicity:
We conclude that plaintiff is protected by Title VII’s ban on national origin discrimination. The Louisiana Acadian (Cajun) is alive and well. He is “up front” and “main stream.” He is not asking for any special treatment. By affording coverage under the “national origin” clause of Title VII he is afforded no special privilege. He is given only the same protection as those with English, Spanish, French, Iranian, Portuguese, Mexican, Italian, Irish, et al., ancestors.
History of Acadian ancestors
The British Conquest of French Acadia happened in 1710. Over the next forty-five years, the Acadians refused to sign an unconditional oath of allegiance to Britain. During this period, Acadians participated in various militia operations against the British and maintained vital supply lines to the French Fortress of Louisbourg and Fort Beausejour. During the French and Indian War (part of the Seven Years’ War and known by that name in Canada and Europe), the British sought to neutralize the Acadian military threat and to interrupt their vital supply lines to Louisbourg by deporting Acadians from Acadia. During 1755-1763 Acadia consisted of parts of present-day Canada: Nova Scotia, New Brunswick, Prince Edward Island and the Gaspe Peninsula in the province of Quebec. The deportation of the Acadians has become known as the Great Upheaval or Le Grand Dérangement.
The Acadians’ migration from Canada was spurred by the Treaty of Paris (1763) which ended the war. The treaty terms provided 18 months for unrestrained emigration. Many Acadians moved to the region of the Atakapa in present-day Louisiana, often travelling via the French Colony of Saint-Domingue (present day Haiti). Joseph Broussard led the first group of 200 Acadians to arrive in Louisiana on February 27, 1765 aboard the Santo Domingo. On April 8, 1765, he was appointed militia captain and commander of the “Acadians of the Atakapas” region in St. Martinville. Some of the settlers wrote to their family scattered around the Atlantic to encourage them to join them at New Orleans. For example, Jean-Baptiste Semer, wrote to his father in France:
My dear father […] you can come here boldly with my dear mother and all the other Acadian families. They will always be better off than in France. There are neither duties nor taxes to pay and the more one works, the more one earns without doing harm to anyone.
—Jean-Baptiste Semer, 1766
The Acadians were scattered throughout the eastern seaboard. Families were split and put on ships with different destinations. Many ended up west of the Mississippi River in what was then French-colonized Louisiana, including territory as far north as Dakota territory. France had ceded the colony to Spain in 1762, prior to their defeat by Britain and two years before the first Acadians began settling in Louisiana. The interim French officials provided land and supplies to the new settlers. The Spanish governor, Bernardo de Gálvez, later proved to be hospitable, permitting the Acadians to continue to speak their language, practice their native religion (Roman Catholicism – which was also the official religion of Spain), and otherwise pursue their livelihoods with minimal interference. Some families and individuals did travel north through the Louisiana territory to set up homes as far north as Wisconsin. Cajuns fought in the American Revolution. Although they fought for Spanish General Galvez, their contribution to the winning of the war has been recognized.
“Galvez leaves New Orleans with an army of Spanish regulars and the Louisiana militia made up of 600 Cajun volunteers and captures the British strongholds of Fort Bute at Bayou Manchac, across from the Acadian settlement at St. Gabriel. And on September 21, they attack and capture Baton Rouge.”
A review of participating soldiers shows many common Cajun names among those who fought in the battles of Baton Rouge and West Florida. The Galvez Chapter of the Daughters of the American Revolution was formed in memory of those soldiers. The Acadians’ joining the fight against the British was partially a reaction to the British having evicted them from Acadia.
The Spanish colonial government settled the earliest group of Acadian exiles west of New Orleans, in what is now south-central Louisiana—an area known at the time as Attakapas, and later the center of the Acadiana region. As Brasseaux wrote, “The oldest of the pioneer communities . . . Fausse Point, was established near present-day Loreauville by late June 1765.” The Acadians shared the swamps, bayous and prairies with the Attakapa and Chitimacha Native American tribes.
After the end of the American Revolutionary War, about 1,500 more Acadians arrived in New Orleans. About 3,000 Acadians had been deported to France during the Great Upheaval. In 1785 about 1,500 were authorized to emigrate to Louisiana, often to be reunited with their families, or because they could not settle in France. Living in a relatively isolated region until the early 20th century, Cajuns today are largely assimilated into the mainstream society and culture. Some Cajuns live in communities outside of Louisiana. Also, some people identify themselves as Cajun culturally despite lacking Acadian ancestry.
For more details on this topic, see History of the Acadians.
Ethnic mixing and alternate origins
Not all Cajuns descend solely from Acadian exiles who settled in south Louisiana in the 18th century, as many have intermarried with other groups. Their members now include people with ancestry of British, Spanish, German, Italian, Native American, Métis and French Creole settlers. Historian Carl A. Brasseaux asserted that it was this process of intermarriage that created the Cajuns in the first place.
Non-Acadian French Creoles in rural areas were absorbed into Cajun communities. Some Cajun parishes, such as Evangeline and Avoyelles, possess relatively few inhabitants of Acadian origin. Their populations descend in many cases from settlers who migrated to the region from Quebec, Mobile, or directly from France. Theirs is regarded as the purest dialect of French spoken within Acadiana. Regardless, it is generally acknowledged that Acadian influences have prevailed in most sections of south Louisiana.
Many Cajuns also have ancestors who were not French. Many of the original settlers in French Acadia were English, Irish, German, Greek, Spanish Canary Islanders, and Italian colonists who began to settle in Louisiana before and after the Louisiana Purchase, particularly on the German Coast along the Mississippi River north of New Orleans. People of Latin American origin, a number of early Filipino settlers (notably in Saint Malo, Louisiana), known as “Manilamen,” from the annual cross-Pacific Galleon or Manila Galleon trade with neighboring Acapulco, Mexico, descendants of African American slaves, and some Cuban Americans have also settled along the Gulf Coast and, in some cases, intermarried into Cajun families. Anglo-American settlers in the region often were assimilated into Cajun communities, especially those who arrived before the English language became predominant in southern Louisiana.
One obvious result of this cultural mixture is the variety of surnames that are common among the Cajun population. Surnames of the original Acadian settlers (which are documented) have been augmented by French and non-French family names that have become part of Cajun communities. The spelling of many family names has changed over time.
During the early part of the 20th century, attempts were made to suppress Cajun culture by measures such as forbidding the use of the Cajun French language in schools. After the Compulsory Education Act forced Cajun children to attend formal schools, American teachers threatened, punished, and sometimes beat their Cajun students in an attempt to force them to use English (a language many of them had not been exposed to before). During World War II, Cajuns often served as French interpreters for American forces in France; this helped to overcome prejudice.
In 1968 the organization of Council for the Development of French in Louisiana (CODOFIL) was founded to preserve the French language in Louisiana. Besides advocating for their legal rights, Cajuns also recovered ethnic pride and appreciation for their ancestry. Since the mid-1950s, relations between the Cajuns of the U.S. Gulf Coast and Acadians in the Maritimes and New England have been renewed, forming an Acadian identity common to Louisiana, New England, New Brunswick, and Nova Scotia.
State Senator Dudley LeBlanc (“Coozan Dud”, a Cajun slang nickname for “Cousin Dudley”) took a group of Cajuns to Nova Scotia in 1955 for the commemoration of the 200th anniversary of the expulsion. The Congrès Mondial Acadien, a large gathering of Acadians and Cajuns held every five years since 1994, is another example of continued unity.
Sociologists Jacques Henry and Carl L. Bankston III have maintained that the preservation of Cajun ethnic identity is a result of the social class of Cajuns. During the 18th and 19th century, “Cajuns” came to be identified as the French-speaking rural people of Southwestern Louisiana. Over the course of the 20th century, the descendants of these rural people became the working class of their region. This change in the social and economic circumstances of families in Southwestern Louisiana created nostalgia for an idealized version of the past. Henry and Bankston point out that “Cajun”, which was formerly considered an insulting term, became a term of pride among Louisianans by the beginning of the 21st-century.
The 22 parishes of Acadiana. The Cajun heartland of Louisiana is highlighted in darker red.
Main article: Acadiana
Geography had a strong correlation to Cajun lifestyles. Most Cajuns resided in Acadiana, where their descendants are still predominant. Cajun populations today are found also in the area southwest of New Orleans and scattered in areas adjacent to the French Louisiana region, such as to the north in Alexandria, Louisiana. Over the years, many Cajuns and Creoles also migrated to the Beaumont and Port Arthur area of Southeast Texas, in especially large numbers as they followed oil-related jobs in the 1970s and 1980s, when oil companies moved jobs from Louisiana to Texas. However, the city of Lafayette is referred to as “The Heart of Acadiana” because of its location, and it is a major center of Cajun-Creole culture.
Main article: Cajun music
Cajun music is evolved from its roots in the music of the French-speaking Catholics of Canada. In earlier years the fiddle was the predominant instrument, but gradually the accordion has come to share the limelight. Cajun music gained national attention in 2007, when the Grammy Award for Best Zydeco or Cajun Music Album category was created.
For more details on this topic, see Music of Louisiana.
Cajun boudin rolled into a ball and deep fried
Main article: Cajun cuisine
Outside Louisiana, and even within, some food writers wish to distinguish between Cajun and Louisiana Creole cuisine, maintaining that Creole dishes tend to be more sophisticated and continental while Cajun food is rural, more seasoned, sometimes spicy, and tends to be heartier. This distinction is based mostly on encounters with the cuisines as encountered in eateries in New Orleans. Outside the city, Cajuns and Creoles often intermingle socially and culturally, and chances are that the cooking of Cajuns and Creoles living in Lawtell for example, have more in common with each other than the Creole dishes of a Lawtell resident and one from Isle Brevelle. Both cuisines tend to focus on local ingredients like locally available wild game (e.g., duck, rabbit), vegetables (e.g., okra, mirlitons), and grain (e.g., rice), which is where they remain distinctive, since many of these ingredients have never truly entered American mainstream cuisine and thus were available to displace local traditions.
Since many Cajuns and Creoles were farmers and not especially wealthy, they were known for not wasting any part of a butchered animal. Cracklins are a popular snack made by frying pork skins or fat and boudin is created from the ground-up leftover parts of a hog after the best meat is taken, which is mixed with cooked rice. It is usually formed into a sausage, but can also be rolled in a ball and deep-fried called a boudin ball.
Main article: Cajun French
Cajun French is a variety or dialect of the French language spoken primarily in the Acadiana region of Louisiana. At one time there were as many as seven dialects spread across the Cajun Heartland.
Recent documentation has been made of Cajun English, a French-influenced dialect of English spoken by Cajuns, either as a second language, in the case of the older members of the community, or as a first language by younger Cajuns.
For more details on this topic, see List of Louisiana parishes by French-speaking population.
Cajuns are predominantly Roman Catholic. However, Protestant and Evangelical Christian denominations have made inroads among Cajuns, but not without controversy—many Cajuns will shun family members if they convert to any form of Protestantism because of the extreme persecution the Cajuns were subjected to by Protestants during the Great Expulsion of 1755, and throughout their history for maintaining their Catholicism.
The 1992 cookbook, Who’s Your Mama, Are You Catholic and Can You Make a Roux by Cajun Chef Marcelle Bienvenue outlines long-standing beliefs that Cajun identity was rooted in community, cuisine, and very specifically, devout Roman Catholicism. Traditional Catholic religious observances such as Mardi Gras, Lent, and Holy Week are integral to many Cajun communities. Likewise, these Traditional Catholic religious observances may further be understood from Cultural Catholicism in Cajun-Creole Louisiana by Marcia Gaudet which tells us that such traditional religious observances, although they may not be “strictly theological and liturgical forms”, are still integral and necessary to many and remain religiously valid as “unofficial religious customs and traditions are certainly a part of Roman Catholicism as it is practiced”.
Mardi Gras, (French for “Fat Tuesday”, also known as Shrove Tuesday), is the day before Ash Wednesday, which marks the beginning of Lent, a 40-day period of fasting and reflection in preparation for Easter Sunday. Mardi Gras was historically a time to use up the foods that were not to be used during Lent, including fat, eggs, and meat.
Mardi Gras celebrations in rural Acadiana are distinct from the more widely known celebrations in New Orleans and other metropolitan areas. A distinct feature of the Cajun celebration centers on the Courir de Mardi Gras (translated: fat Tuesday run). A group of people, usually on horseback and wearing capuchons (a cone-shaped ceremonial hat) and traditional costumes, will approach a farmhouse and ask for something for the community gumbo pot. Often, the farmer or his wife will allow the riders to have a chicken, if they can catch it. The group then puts on a show, comically attempting to catch the chicken set out in a large open area. Songs are sung, jokes are told, and skits are acted out. When the chicken is caught, it is added to the pot at the end of the day. The courir held in the small town of Mamou has become well known. This tradition has much in common with the observance of La Chandeleur, or Candlemas (February 2), by Acadians in Nova Scotia.
On Pâques (French for Easter), a game called pâquer, or pâque-pâque was played. Contestants selected hard-boiled eggs, paired off, and tapped the eggs together — the player whose egg did not crack was declared the winner. This is an old European tradition that has survived in Acadia until today. Today Easter is still celebrated by Cajuns with the traditional game of ‘paque’, but is now also celebrated in the same fashion as Christians throughout the United States with candy-filled baskets, “Easter bunny” stories, dyed eggs, and Easter Egg hunts.
One folk custom is belief in a traiteur, or Cajun healer, whose primary method of treatment involves the laying on of hands and of prayers. An important part of Cajun folk religion, the traiteur is a faith healer who combines Catholic prayer and medicinal remedies to treat a variety of ailments, including earaches, toothaches, warts, tumors, angina, and bleeding. Another is in the Rougarou, a version of a Loup Garou (French for werewolf), that will hunt down and kill Catholics that do not follow the rules of Lent. In some Cajun communities the Loup Garou of legend have taken on an almost protective role. Children are warned that Loup Garou can read souls, and that they only hunt and kill evil men and women and misbehaved horses.
Celebrations and gatherings
Cajuns, along with other Cajun Country residents, have a reputation for a joie de vivre (French for “joy of living”), in which hard work is appreciated as much as “passing a good time.”
In the culture, a coup de main (French for “to give a hand”) is an occasion when the community gathers in order to assist one of their members with time-consuming or arduous tasks. Examples might include a barn raising, harvests, or assistance for the elderly or sick.