Translate

Thursday, August 31, 2023

Peter Gabriel's Anti-Apartheid Song "Biko" Performed by Playing For Change (with online excerpts & lyrics)


Playing For Change, Feb 13, 2021

“You can blow out a candle, but you can't blow out a fire. Once the flames begin to catch, the wind will blow it higher.” – Peter Gabriel, Biko

In honor of Black History Month, we are proud to bring the message of Peter Gabriel’s “Biko” back to the forefront, 40 years after its initial release. Inspired by the death of anti-apartheid activist Steve Biko while in police custody, this song’s relevance still holds true with the unfortunate police brutality that continues to take place in the USA, Nigeria and many places around the world. More than 25 musicians from seven countries join Gabriel for this global rendition to share a message of unity, peace, and hope, including Beninese vocalist and activist Angélique Kidjo, Silkroad’s Yo-Yo Ma, and bass legend Meshell Ndegeocello.

The eyes of the world are watching… Let each of us lead with love and let that love ripple throughout the universe.

Produced by Sebastian Robertson and Mark Johnson

****
Edited by Azizi Powell

This pancocojams post showcase Peter Gabriel's song "Biko" and presents an excerpt of an 2021 article that includes information and commentary about that song.

This pancocojams post includes brief information about Stephen Biko, Peter Gabriel, and Playing For Change. My editor's note about how I learned about this song is also included in this post.

The content of this post is presented for historical, socio-cultural, political, and aesthetic purposes.

All copyrights remain with their owners.

Thanks to Stephen Biko and all others who have died unjustly. Thanks to Peter Gabriel for his song "Biko" and thanks to all those who are featured in this Playing For Change rendition of that song. Thanks also to all those who are quoted in this post and thanks to the publisher of this video on YouTube. 

****
PANCOCOJAMS EDITOR'S NOTE
I just became aware of Peter Gabriel's 1980 song "Biko" after reading a portion of that song's lyrics in a discussion thread comment for a YouTube video about the military coup in Gabon, Central Africa. That coup ousted President Ali Bongo Ondimba on August 30, 2023. Ali Bongo was president of Gabon after his father Omar's death in 2009. Those two were in power in Gabon for a total of 56 years. 

In that YouTube discussion thread almost all of the comenters applauded Gabon's military coup and some commenters also listed certain African nations that they believe need to have military coups because of the leaders they have. Based on my reading of the comment that quoted lyrics from the song "Biko", the "You can blowout a candle/But you can't blow out a fire" lyrics refer to the commenters belief that the once lit, the spark of freedom can't be extinguished by will spread throughout the continent.  

Here's the link to that video: https://www.youtube.com/watch?v=l4lcLUEEth0. "Gabon: Life at standstill in Libreville, residents eagerly await 'what next' after coup" published by africanews, August 30,2023. Here's the summary statement for that video:
"When there is instability in a nation, the army sides with the majority. Today, our army has sided with us. We have risen as one to say that we support the Gabonese army. And we warn the countries plotting lies and deception who are going to attack our military, that we are going to form ourselves"

 READ MORE : https://www.africanews.com/2023/08/30. "

****
ARTICLE EXCERPT: BIKO SONG
From https://headbutler.com/reviews/you-can-blow-out-a-candle-but-you-cant-blow-out-a-fire-once-the-flames-begin-to-catch-the-wind-will-blow-it-higher/ “You can blow out a candle/ But you can’t blow out a fire/ Once the flames begin to catch/ The wind will blow it higher”

By Jesse Kornbluth, Apr 18, 2021

…”Now consider South Africa. Steve Biko, a 30-year-old black activist, was the country’s most important young black leader. He was arrested in 1977 for being outside his district after hours and because the police had “reason to believe” he was distributing inflammatory pamphlets. He was held, naked and rarely fed, in a Port Elizabeth police station from August 19 to Sept. 6. He suffered a head injury. Then he was taken 800 miles, naked and manacled in the back of a Land Rover, from Port Elizabeth to Pretoria, where he died. The official cause of death: “brain injury.”

Many black men in South Africa were killed by the police, without any officials charged, during those years. But Biko’s murder galvanized black opposition more than any murder since the 1960 police massacre of 62 protesters in Sharpeville.

Peter Gabriel, who was morally sensitive before there was a name for it, wrote a song. It was banned in South Africa, where the government saw it as a threat to security. But it was an international hit, and it’s credited for making resistance to apartheid part of western popular culture. Gabriel donated the proceeds — about $60,000 — to the South African Black Consciousness Movement. And not least, it was the final song of his concerts for a few years. A fan recalls: “The crowd chanted the final part of the song for what seemed like ten minutes after the band had left the stage.” Another remembers a 1988 concert in Buenos Aires: “70,000 candles singing ‘Biko.’” Bono said that “‘Biko’ is where my journey to Africa began.” Later, there was a not so great movie, starring Denzel Washington. ...

Peter Gabriel has made a new recording of the song. You’ll see many musicians you don’t know and a few you do: Meshell Ndegeocello, Yo-Yo Ma — what he does with his bow at 1:53 is thrilling — and Angélique Kidjo. It’s a benefit for the Playing for Change Foundation. As I write, it’s raised $48,000 of a desired $50,000. To donate, click on the button on the video.

These are the lyrics:

September ’77
Port Elizabeth weather fine
It was business as usual
In police room 619
Oh Biko, Biko, because Biko
Oh Biko, Biko, because Biko
Yihla Moja, Yihla Moja
The man is dead
The man is dead

When I try to sleep at night
I can only dream in red
The outside world is black and white
With only one colour dead
Oh Biko, Biko, because Biko
Oh Biko, Biko, because Biko
Yihla Moja, Yihla Moja
The man is dead
The man is dead

You can blow out a candle
But you can’t blow out a fire
Once the flames begin to catch
The wind will blow it higher
Oh Biko, Biko, because Biko
Yihla Moja, Yihla Moja
The man is dead
The man is dead

And the eyes of the world are watching now, watching now.

[…]

Why write about this now? Because police are killing more and more black people in our country. It’s always “accidental.” It looked like he had a gun. He had an air freshener dangling from his rear view mirror and when we made a routine stop, he ran. We had the wrong address. How were we to know the 13-year-old kid in the playground had a toy gun? I had my knee on his neck for nine minutes, but it only looks like murder. And on and on.

It’s difficult to sustain outrage now; there are too many events, they happen so frequently they blur, pandemic fatigue has become pandemic trauma, and we’ve had the vaccine, we’re desperate to get out and do whatever.

I have a thought.

Somebody ought to write a song as good as “Biko.” "
-snip-
Here's information about the song "Biko" from https://en.wikipedia.org/wiki/Biko_(song) 
" "Biko" is an anti-apartheid protest song by English rock musician Peter Gabriel. It was released by Charisma Records as a single from Gabriel's eponymous third album in 1980.

The song is a musical eulogy, inspired by the death of the black South African anti-apartheid activist Steve Biko in police custody on 12 September 1977. Gabriel wrote the song after hearing of Biko's death on the news. Influenced by Gabriel's growing interest in African musical styles, the song carried a sparse two-tone beat played on Brazilian drum and vocal percussion, in addition to a distorted guitar, and a synthesised bagpipe sound. The lyrics, which included phrases in Xhosa, describe Biko's death and the violence under the apartheid government. The song is book-ended with recordings of songs sung at Biko's funeral: the album version begins with "Ngomhla sibuyayo" and ends with "Senzeni Na?", while the single versions end with "Nkosi Sikelel' iAfrika".

"Biko" reached No. 38 on the British charts, and was positively received, with critics praising the instrumentation, the lyrics, and Gabriel's vocals. A 2013 commentary called it a "hauntingly powerful" song,[7] while review website AllMusic described it as a "stunning achievement for its time".[8] It was banned in South Africa, where the government saw it as a threat to security.[9] "Biko" was a personal landmark for Gabriel, becoming one of his most popular songs and sparking his involvement in human rights activism. It also had a huge political impact, and along with other contemporary music critical of apartheid, is credited with making resistance to apartheid part of western popular culture. It inspired musical projects such as Sun City, and has been called "arguably the most significant non-South African anti-apartheid protest song".[10]

[...]

The lyrics of the song ["Biko"] begin in a manner similar to a news story, saying "September '77/Port Elizabeth, weather fine". The next lines mention "police room 619", the room in the police station of Port Elizabeth in which Biko was beaten.[21] The English lyrics are broken up by the Xhosa phrase "Yila Moja" (also transliterated "Yehla Moya") meaning "Come Spirit": the phrase has been read as a call to Biko's spirit to join the resistance movement, and as a suggestion that though Biko was dead, his spirit was still alive.[22]"...

****
MORE INFORMATION ABOUT STEPHEN BIKO
From https://en.wikipedia.org/wiki/Steve_Biko
"Bantu Stephen Biko (18 December 1946 – 12 September 1977) was a South African anti-apartheid activist. Ideologically an African nationalist and African socialist, he was at the forefront of a grassroots anti-apartheid campaign known as the Black Consciousness Movement during the late 1960s and 1970s. His ideas were articulated in a series of articles published under the pseudonym Frank Talk.

[…]

Influenced by the Martinican philosopher Frantz Fanon and the African-American Black Power movement, Biko and his compatriots developed Black Consciousness as SASO's [the South African Students' Organisation] official ideology. The movement campaigned for an end to apartheid and the transition of South Africa toward universal suffrage and a socialist economy. It organised Black Community Programmes (BCPs) and focused on the psychological empowerment of black people. Biko believed that black people needed to rid themselves of any sense of racial inferiority, an idea he expressed by popularizing the slogan "black is beautiful". In 1972, he was involved in founding the Black People's Convention (BPC) to promote Black Consciousness ideas among the wider population. The government came to see Biko as a subversive threat and placed him under a banning order in 1973, severely restricting his activities. He remained politically active, helping organise BCPs such as a healthcare centre and a crèche in the Ginsberg area. During his ban he received repeated anonymous threats, and was detained by state security services on several occasions. Following his arrest in August 1977, Biko was beaten to death by state security officers. Over 20,000 people attended his funeral.

Biko's fame spread posthumously. He became the subject of numerous songs and works of art, while a 1978 biography by his friend Donald Woods formed the basis for the 1987 film Cry Freedom.... Biko became one of the earliest icons of the movement against apartheid, and is regarded as a political martyr and the "Father of Black Consciousness"...

****
MORE INFORMATION ABOUT PETER GABRIEL
From https://en.wikipedia.org/wiki/Peter_Gabriel
"Peter Brian Gabriel (born 13 February 1950) is an English singer, songwriter, record producer, and activist. He rose to fame as the original lead singer of the progressive rock band Genesis.[1] After leaving Genesis in 1975, he launched a successful solo career with "Solsbury Hill" as his first single. His fifth studio album, So (1986), is his best-selling release and is certified triple platinum in the UK and five times platinum in the US. The album's most successful single, "Sledgehammer", won a record nine MTV Awards at the 1987 MTV Video Music Awards and, according to a report in 2011, it was MTV's most played music video of all time.[2]

Gabriel has been a champion of world music for much of his career. He co-founded the WOMAD festival in 1982.[3] He has continued to focus on producing and promoting world music through his Real World Records label. He has pioneered digital distribution methods for music, co-founding OD2, one of the first online music download services.[4] Gabriel has also been involved in numerous humanitarian efforts. In 1980, he released the anti-apartheid single "Biko".[3] He has participated in several human-rights benefit concerts, including Amnesty International's Human Rights Now! tour in 1988"...

****
MORE INFORMATION ABOUT "PLAYING FOR CHANGE"
From https://en.wikipedia.org/wiki/Playing_for_Change
"Playing For Change is a multimedia music project, featuring musicians and singers from across the globe, co-founded in 2002 by American Grammy award-winning music producer/engineer and award-winning film director Mark Johnson and film producer/philanthropist Whitney Kroenke. Playing For Change also created in 2007 a separate non-profit organization called the Playing For Change Foundation, which builds music and art schools for children around the world.

Origin

Playing For Change (PFC) was founded in 2002 by Mark Johnson and Whitney Kroenke.[1][2] Mark Johnson was walking in Santa Monica, California, when he heard the voice of Roger Ridley (deceased in 2005)[3] singing "Stand By Me"; it was this experience that sent Playing For Change on its mission to connect the world through music.[4]

Travelling the world with a small film and recording team, producers Johnson and Enzo Buono developed a mobile recording studio (originally powered by golf cart batteries) for recording and filming musicians live outdoors, and progressively editing all the separate artists, blending all into one performance as PFC travelled from artist to artist, country to country. Starting with a studio made demo in the right key and tempo, "we would deconstruct [the track]" as each recorded musician or singer could listen with headphones to what had been recorded before them, and playing the same song, adding into the mix their own style. [5][6] For the project Johnson has recorded and filmed music in more than 50 countries across the world.[7]

More than 150 -- mostly street -- musicians from 25 countries have combined their talents to create a global phenomenon with millions of followers across the world."...

****
Thanks for visiting pancocojams.

Visitor comments are welcome.

Tuesday, August 29, 2023

"Hot Boudin, Cold Couscous" Cheerleader Cheer (videos, information, & comments)


Douglas Tate, Sep 21, 2015

September 19, 2015 ~ Hot Boudin Cold Couscous (LSU Cheer) ~ LSU won the game 45-21
 -snip-
Here are the words to this cheer:

"Hot boudin
Cold coush coush
Come on Tigers,
Poosh, poosh, poosh!"

****
Edited by Azizi Powell

This pancocojam post showcases two videos of the "Hot boudin, cold couscous" cheerleader cheer.

This post presents definitions of the words "boudin" and "couscous". 

This pancocojams post also presents information about Creole/Cajun ethnicities & culture because 
"Hot Boudin Cold Couscous" is referred to as a Cajun cheer,  

Addendum #1 to this post presents some information about Baton Rouge, Louisiana, where the "Hot boudin cold couscous" cheer originated. 

Addendum #2 to this post presents some information about Ernest Nathan "Dutch" Morial, a man of Black French Creole descent who was the first Black mayor of Baton Rouge, Louisiana and Addendum #3 to this post presents some information about Louisiana State University.  

The content of this post is presented for historical, cultural, recreational, and educational purposes.

All copyrights remain with their owners.

Thanks to the originators of this cheer and thanks to all those who are quoted in this post. Thanks also to the publishers of these videos on YouTube.

****
SHOWCASE VIDEO #2: LSU BCS Pep Rally Fan Fest Hot Boudin Cheer LSU Cheerleaders


pshaw34565,Jan 6, 2008

LSU BCS Pep Rally at Fan Fest. LSU Pep Rally perform Hot Boudin Cheer. Entire Pep rally in clear video at the site. LSU Cajun Cheer. LSU Cheerleaders perform this crowd favorite at the Fan Fest Pep Rally

**** 

INFORMATION ABOUT CREOLE/CAJUN PEOPLE AND CULTURE
From https://en.wikipedia.org/wiki/Cajuns
..."
While Cajuns are usually described as the descendants of the Acadian exiles who went to Louisiana over the course of Le Grand Dérangement, Louisianians frequently use Cajun as a broad cultural term (particularly when referencing Acadiana) without necessitating descent from the deported Acadians. Although the terms Cajun and Creole today are often portrayed as separate identities, Louisianians of Acadian descent have historically been known as Creoles.[4] Cajuns make up a significant portion of south Louisiana's population and have had an enormous impact on the state's culture.[5]


[...]

Since their establishment in Louisiana, the Cajuns have become famous for their French dialect, Louisiana French, and have developed a vibrant culture including folkways, music, and cuisine. Acadiana is heavily associated with them....

In contrast to the nineteenth and early twentieth centuries, today's Cajuns and Creoles are often presented as distinct groups, and some Cajuns disavow a Creole identity whereas others embrace it. Surnames and geographic location are not necessarily markers of either identity.

{...]

Black Louisiana Frenchmen have historically self-identified as Cajun, using the term in regards to the ethnicity of the Cajun Country and the language they speak: Amédé Ardoin for example spoke only Cajun French and at his height was known as the first Black Cajun recording artist;[36] Clifton Chenier the King of Zydeco, routinely self-identified as a Black Cajun:

"Bonjour, comment ça va monsieur?" Clifton Chenier greeted his cheering crowd at the 1975 Montreux Jazz Festival. "They call me the Black Cajun Frenchman."[37]

People of the Cajun Country have historically described what the Cajun nationality means to them; Brandon Moreau, a Cajun of Basile, Louisiana, described Cajun as an "inclusive term designating region, descent, or heritage – not race."[38] …
-snip-
Click https://pancocojams.blogspot.com/2023/08/what-are-ethnic-cultural-differences.html for Part I of a two part pancocojams series about Louisiana Louisiana Creoles and  Louisiana Cajuns.

Also, read the Addendum below about Baton Rouge, Louisiana.

****
WHAT IS BOUDIN?
From https://en.wikipedia.org/wiki/Boudin
"Boudin (French pronunciation: are various kinds of sausage in French, Luxembourgish, Belgian, Swiss, Québécois, Acadian, Aostan, Louisiana Creole, and Cajun cuisine….

Etymology

The Anglo-Norman word boudin meant 'sausage', 'blood sausage', or 'entrails' in general. Its origin is unclear. It has been traced both to Romance and to Germanic roots, but there is not good evidence for either (cf. boudin).[1] The English word "pudding" probably comes from boudin.[2

[…]

Cajun boudin is available most readily in the Acadiana region of southern Louisiana, though it may be found nearly anywhere in "Cajun Country" extending along the coast of the Gulf of Mexico from eastern Texas[12] to western Mississippi.[23] Several Louisiana towns and cities stake claims based on their boudin; Scott, Louisiana, was named "Boudin Capital of the World" in 2012, while Jennings was named "Boudin Capital of the Universe"[24] and former "Boudin Capital of the World" Broussard redesignated itself the "Intergalactic Boudin Capital of Positive Infinity".[25]”…

****
WHAT IS COUSCOUS?
From https://en.wikipedia.org/wiki/Couscous
"Couscous (Arabic: كُسْكُس, romanized: kuskus; Berber languages: ⵙⴽⵙⵓ, romanized: seksu) – sometimes called kusksi or kseksu – is a traditional North African dish[5][6] of small[a] steamed granules of rolled semolina[7] that is often served with a stew spooned on top. Pearl millet, sorghum, bulgur, and other cereals are sometimes cooked in a similar way in other regions, and the resulting dishes are also sometimes called couscous.[8][9]: 18 [10]

Couscous is a staple food throughout the Maghrebi cuisines of Algeria, Tunisia, Mauritania, Morocco, and Libya.[11][12]: 250  It was integrated into French and European cuisine at the beginning of the twentieth century,[13] through the French colonial empire and the Pieds-Noirs of Algeria.[14][15][16]

In 2020, couscous was added to UNESCO's Intangible Cultural Heritage list.[17]

Etymology

The word "couscous" (alternately cuscus or kuskus) was first noted in early 17th century French, from Arabic kuskus, from kaskasa ‘to pound’, and is probably of Berber origin.[18][19][20] The term seksu is attested in various Berber dialects such as Kabyle and Rifain, while Saharan Berber dialects such as Touareg and Ghadames have a slightly different form, keskesu. This widespread geographical dispersion of the term strongly suggests its local Berber origin, lending further support to its likely Berber roots as Algerian linguist Salem Chaker suggests.[18]

The Berber root *KS means "well formed, well rolled, rounded."[18][19] Numerous names and pronunciations for couscous exist around the world.[21]: 919 ”….

***
INFORMATION ABOUT COUSCOUS IN LOUISIANA CUISINE
Excerpt #1
https://www.wafb.com/story/8221319/chef-john-folses-coush-coush/ Chef John Folse’s Coush Coush,
May. 23, 2016
"The name "coush coush" comes from "couscous," a North African dish of steamed semolina. Coush coush is a very old Cajun cornmeal recipe that was most often used as a hot cereal. The people of every Cajun cabin had their own method of preparation for this dish and had a different tradition for serving it. Many years ago, on the coldest winter nights, this dish would be cooked in a cast iron pot in the fireplace. It's hard to imagine that a dish so simply prepared could taste so good."...

****
Excerpt #2
https://www.deepsouthdish.com/2021/02/couche-couche-cajun-breakfast-cereal.html February 25, 2021
"Couche Couche - Cajun Breakfast Cereal
Unless you live down in this part of the Deep South, you've probably never heard of this dish. Often referred to as a Cajun breakfast, cornmeal cereal, though it's enjoyed just about any time of the day. It comes under a few different names, including  Cush Cush, Couche Couche or Coush Coush, all pronounced "coosh-coosh."

Although some folks will want to compare this to a cornmeal mush, it's actually quite different.

[...]

Couche Couche may be eaten as a sweet cereal, sprinkled with granulated sugar or drizzled with cane syrup, fruit jams or syrups, or more on the savory side with crumbled bacon, fried andouille or smoked sausage or fried cracklings. Either way a drizzle of milk or cream is usually the finish."...
-snip-
Both of these excerpts include recipes for Creole/Cajun style couscous. 

****
COMMENTS ABOUT THE "HOT BOUDIN, COLD COUSCOUS" CHEER

https://www.tigerdroppings.com/rant/lsu-sports/the-origins-of-some-lsu-cheers/29840000/ The origins of some LSU cheers 

WARNING: Some comments in that discussion thread include profanity, sexually explicit, and/or racially insensitive comments. None of those examples are quoted in this pancocojams post with the exception of a curse word that is given with amended spelling.

Numbers are given for referencing purposes only. The quotes within some of these comments are given in italics to distinguish them from the rest of the comment.
 
1. Cecil D Diesel, 11/17/11
"What are some of the ways that the cheers we use came to be what we know them as?

 Though I'm a younger fan(21) and grew up most of my life in southern Louisiana, I think we should use the traditional:

"Hot Boudin, cold Couscous, come on Tigers lets push, push, push."

 Though I'm only one man, and cannot start it alone."

**
2.  DadFanAlum , 11/17/11
"I respectfully disagree--"Hot Boudin" is a really goofy cheer, which is probably why it has been abandoned. "Couscous" and "push" don't rhyme. And when was the last time you ate it cold?"

**
3. Grandmike , 11/17/11
"The dish is made with corn meal not wheat so has no relation to couscous. It should be eaten hot with milk and, if you're lucky, a handful of cracklins per bowl.The proper pronunciation is "coush-coush" which almost rhymes with push, which, in the cheer, should be pronounced "poush". The cheer started in the late 50's , it was in use when I started LSU in 1960. Let's do bring it back."

**
4. Harry Caray  11/17/11
"i actually like this cheer

 much better than the lame, generic cheers the cheerleaders...lead"

**
5. Cecil D Diesel,11/17/11
quote:
The cheer started in the late 50's , it was in use when I started LSU in 1960.

We should definitely go retro.

ETA: I think it would be awesome, because that's a cheer that no one can claim. It is a Louisiana "thing", that we could identify with. I just remember my dad saying it to me a lot and teaching it to me, when I was younger.

**
6. LSUPHILLY72,11/18/11 
quote
"Hot Boudin, cold Couscous, come on Tigers pushe, pushe, pushe."

My Uncle was a cheerleader for LSU back in the black and white picture days.

My Grandfather made up that cheer!"

**
7. dgnx6, 11/18/11
"hot corn bread, milk, and sugar. I grew up on that sh-te*.

 Oh and i have said it every game ive gone to walking up the ramps. People just look at me like im and idiot. I dont care, cus in my own lil world its led us to 80 wins since 04."
-snip-
*This word is fully spelled out in this comment.

**
8.Los angeles tiger, 11/18/11
..."My all time favorite was done by a guy in T.B. back in the 80's and it's a variation of Hot Boudin.

Hot Boudin
Pizza in a cup
Come on Tigers
Don't screw up!"

**
https://www.tigerdroppings.com/rant/lsu-sports/the-origins-of-some-lsu-cheers/29840000/page-3/
9. Pietra, 11/18/11
"Re the Hot Boudin cheer: I have to disagree with a couple of the posters regarding the date.

In 1964, my freshman year, they gathered all the freshman in Tiger Stadium at the end of “Dog Week”. During this “pep rally - football orientation” – the cheerleaders said they wanted to teach us one brand new cheer and a new song: the cheer was the Hot Boudin cheer and the song was so lame that I cannot remember it. But they definitely said that it was the first time / year that Hot Boudin was going to be used.

I still like the cheer because it is uniquely ours."

**
10. Fat man, 11/18/11
quote:
Couscous" and "push" don't rhyme.

I respectfully have to disagree. In the 70's we always pronounced it pooosh pooosh pooosh, so it rhymed with couscous.

btw, I never stopped doing the cheer."

**
11. JudgeBoyett
"Pretty sure it's cush cush (not couscous...the moroccan grain), the Louisiana breakfast dish made from cornmeal. It can be eaten cold like a cereal. And part of the charm is that it doesn't rhyme perfectly. That's one of the best things about it."

**
12. LSUHSV. 11/18/11
"I was in Washington DC two years ago and went to a bar to watch LSU and MSU, we were with a bunch of older LSU gentlemen, I am 58 at the time, and they kept saying the Hot Boudin cheer after any great play. My friends wife asked me what was that cheer and I said it is something that I never understand either. Anyway she thought it was a riot."

**
13. GrandMike, 11/18/11
Here's the original version:

Hot Boudin
Cold coush coush
Allons Tigers
Poush poush poush


It's a great cheer that celebrates Louisiana's French heritage; bring it back!"

**
14. GrandMike, 11/18/11
quote
"Re the Hot Boudin cheer: I have to disagree with a couple of the posters regarding the date."

Sorry it was used in 1960 during my first Tiger game. I think the new thing was the current fight song "Hey Fighting Tigers" which was introduced around that time."

**
15. Pietra, 11/18/11
quote:
"Sorry it was used in 1960 during my first Tiger game. I think the new thing was the current fight song "Hey Fighting Tigers" which was introduced around that time.

Hey, I was a dumb freshman and actually believed the cheerleader. But you’re right; “Hey Fighting Tigers” was the song, which turned out a lot better than it sounded at the time with just the cheerleaders singing it and no band.

I started going to the games when I was a kid, but still don’t remember Hot Boudin before my freshman year."

**
16. Fewer Kilometers, 11/18/11
"I'm pretty leery of a lot of the "origins" of college cheers. They come up from other colleges and from high schools."

****

https://www.tigerdroppings.com/rant/lsu-sports/the-origins-of-some-lsu-cheers/29840000/page-4/

17. bleedpig, 11/18/11
"quote: 
"Couscous" and "Push" don't rhyme.

It does rhyme if you say it the way it's supposed to be said. It's a Cajun pronounciation. You pronounce "push" like "poosh""

****
https://www.tigerdroppings.com/rant/lsu-sports/the-origins-of-some-lsu-cheers/29840000/page-5/

18. Fat Bastard,11/18/11
"quote:
Couscous


that is a middle eastern PASTA! that is not how you spell it!

COUCHE COUCHE is how it is spelled!"

**
19. TigerNavyDoc, 1/19/11
"quote:
Here's the original version: Hot Boudin Cold coush coush Allons Tigers Poush poush poush

Except it's COUCHE COUCHE....not couscous...."

**
20.  
Fat Bastard, 11/19/11
"quote:
Couscous is correct.

NO IT IS NOT! can you scroll up?? EDUCATE YOURSELF!"

**
21. Spankum,11/19/11
"quote:
I think we should use the traditional:

"Hot Boudin, cold Couscous, come on Tigers lets push, push, push."

I agree with this...however, having to say "poosh, poosh..." always kinda bothered me some..."

****
ADDENDUM #1- INFORMATION ABOUT BATON ROUGE, LOUISIANA
From https://en.wikipedia.org/wiki/Baton_Rouge,_Louisiana
"Baton Rouge … from French Bâton-Rouge 'red stick') is the capital city of the U.S. state of Louisiana. Located on the eastern bank of the Mississippi River, it is the parish seat of East Baton Rouge Parish,[4] Louisiana's most populous parish (the equivalent of counties in other states).[5] Since 2020, it has been the second-largest city in Louisiana after New Orleans.

[…]

European settlement of Baton Rouge began in 1721 when French colonists established a military and trading post. Since then, Baton Rouge has been governed by France, Britain, Spain, Louisiana, the Republic of West Florida, the United States, the Confederate States, and the United States again. In 1755, when French-speaking settlers of Acadia in Canada's Maritime provinces were expelled by British forces, many took up residence in rural Louisiana. Popularly known as Cajuns, the descendants of the Acadians maintained a separate culture. During the first half of the 19th century, Baton Rouge grew steadily as the result of steamboat trade and transportation.

[…]

Prior to colonization, American Indians were once the primary residents of present-day Baton Rouge. With the coming of European colonization, and the migration of American settlers after the Louisiana Purchase, European and African-descended peoples became the predominant groups in the area by birth rates and immigration to a 1860 population of 5,428. Since reaching its first historic high of 220,394 residents at the 1980 U.S. census, the city's population has expanded and contracted twice: from 219,531 in 1990, to 227,818 in 2000—the second historic high—and 229,493, the city-proper's third historic high in 2010,[63] to 227,470 at the 2020 census.”…

****
ADDENDUM #2- INFORMATION ABOUT "DUTCH" MORIAL
From 
https://en.wikipedia.org/wiki/Ernest_Nathan_Morial
"Ernest Nathan "Dutch" Morial (October 9, 1929 – December 24, 1989), was an American politician and a leading civil rights advocate. He was the first black mayor of New Orleans, serving from 1978 to 1986.[1] He was the father of Marc Morial, who served as Mayor of New Orleans from 1994 to 2002.

Biography

Early life and education

Morial, a New Orleans native, grew up in the Seventh Ward in a French-Creole Catholic family. His father was Walter Etienne Morial, a cigarmaker, and his mother was Leonie V. (Moore) Morial, a seamstress. He attended Holy Redeemer Elementary School and McDonogh No. 35 Senior High School. He graduated from Xavier University of Louisiana in New Orleans, Louisiana in 1951. In 1954, he became the first African American to receive a law degree from Louisiana State University in Baton Rouge."...

****
ADDENDUM #3- INFORMATION ABOUT LOUISIANA STATE UNIVERSITY
From https://en.wikipedia.org/wiki/Louisiana_State_University
"Louisiana State University (officially Louisiana State University and Agricultural and Mechanical College, commonly referred to as LSU) is a public land-grant research university in Baton Rouge, Louisiana.[7] The university was founded in 1860 near Pineville, Louisiana, under the name Louisiana State Seminary of Learning & Military Academy.

[...]

In 1905, LSU admitted its first female student, R. O. Davis. She was admitted into a program to pursue a master's degree. The following year, 1906, LSU admitted sixteen female students to its freshman class as part of an experimental program. Before this, LSU's student body was all-male. In 1907, LSU's first female graduate, Martha McC. Read, was awarded a Bachelor of Arts degree.[17] After this two year experimental program, the university fully opened its doors to female applicants in 1908, and thus coeducation was born at LSU.[18]

[...] 

Although some African-Americans students tried to enroll in LSU in 1946, the university did not admit African-Americans until the 1950s. In 1953 A. P. Tureaud Jr. enrolled under court order, but his enrollment was canceled when a higher court overturned the ruling. His case was ultimately decided by the U.S. Supreme Court. Tureaud returned to LSU in 1956. A classroom building on the LSU campus is named for his father, the late A. P. Tureaud Sr., a noted Civil Rights leader. The federal courts mandated full integration for LSU in 1964. The first African-American graduate of the LSU Law School was New Orleans's first African-American mayor, the late Ernest N. "Dutch" Morial.[22]

[...]

Rankings

Louisiana State University is ranked 176th in the national universities category and 87th among public universities by the 2022 U.S. News & World Report ranking of U.S. colleges.[72] LSU is also ranked as the 192nd best overall university in the nation by Forbes magazine in 2019.[73] Additionally, in 2009, U.S. News & World Report ranked LSU as the 16th most popular university in the nation among high school students.[74]

[...]

The athletics department official nickname is Fighting Tigers, Tigers, or Lady Tigers.[116]"...

****
Thanks for visiting pancocojams.

Visitor comments are welcome.



Monday, August 28, 2023

Louisiana Creole (Kouri-Vini) Language (video, information, & comments)


Wikitongues, Mar 10, 2022  

Louisiana Creole, also called Kouri-Vini, is spoken by as many as 10,000 people, primarily in the U.S. state of Louisiana. A French Creole language, it is closely related to Haitian and Antillean Creole.

****

Edited by Azizi Powell

This pancocojams post showcases a 2023 YouTube video about Louisiana Creole (Kouri-Vini) language. Selected comments from the discussion thread of this video and selected comments on this subject from the discussion threads of several other YouTube videos are also included in this post.

The content of this post is presented for historical, socio-cultural, and educational purposes.

All copyrights remain with their owners.
Thanks to all those who are keeping the Louisiana Creole language alive. Thanks to all those who quoted in this post and thanks to the publishers of these videos on YouTube.
-snip-
This is part of an ongoing pancocojams series on Louisiana Creole culture. Click the links that are found below for more pancocojams posts on this subject.

****

INFORMATION ABOUT LOUISIANA CREOLE (KOURI-VINI) https://en.wikipedia.org/wiki/Louisiana_Creole "Louisiana Creole is a French-based creole language spoken by fewer than 10,000 people, mostly in the state of Louisiana.[4] Also known as Kouri-Vini,[1] it is spoken today by people who may racially identify as White, Black, mixed, and Native American, as well as Cajun and Creole. It should not be confused with its sister language, Louisiana French, a dialect of the French language. Many Louisiana Creoles do not speak the Louisiana Creole language and may instead use French or English as their everyday languages.

Due to the rapidly shrinking number of speakers, Louisiana Creole is considered an endangered language.[5]

[...]

No standard name for the language has existed historically. In the language, community members in various areas of Louisiana and elsewhere have referred to it by many expressions, though Kréyol/Kréyòl has been the most widespread. Until the rise of Cajunism in the 1970s and 1980s, many Louisiana Francophones also identified their language as Créole, since they self-identified as Louisiana Creoles. In Louisiana's case, self-identity has determined how locals identify the language they speak. This leads to linguistic confusion. To remedy this, language activists beginning in the 2010s began promoting the term Kouri-Vini, to avoid any linguistic ambiguity with Louisiana French.[1]

[...]

Today, Louisiana Creole is spoken by fewer than 6,000 people.[1][4] Though national census data includes figures on language usage, these are often unreliable in Louisiana due to respondents' tendencies to identify their language in line with their ethnic identity. For example, speakers of Louisiana Creole who identify as Cajuns often label their language 'Cajun French', though on linguistic grounds their language would be considered Louisiana Creole.[18]

Efforts to revitalize French in Louisiana have placed emphasis on Cajun French, to the exclusion of Creole.[19] Zydeco musician Keith Frank has made efforts through the use of social media to not only promote his music, but preserve his Creole heritage and language as well most notably through the use of Twitter. Additionally, Frank developed a mobile application in 2012 titled the "ZydecoBoss App" which acts as a miniature social network linked to a user's Facebook and Twitter accounts, allowing users to provide commentary in real time amongst multiple platforms. Aside from social media activism, Frank also created a creole music festival in 2012 called the "Creole Renaissance Festival", which acts a celebration of Creole culture.[20] A small number of community organizations focus on promoting Louisiana Creole, for example CREOLE, Inc.[21] and the 'Creole Table' founded by Velma Johnson.[22] Northwestern State University developed the Creole Heritage Centre designed to bring people of Louisiana Creole heritage together, as well as preserve Louisiana Creole through their Creole Language Documentation Project.[23] In addition, there is an active online community of language-learners and activists engaged in language revitalization, led by language activist Christophe Landry.[24] These efforts have resulted in the creation of a popular orthography,[25] a digitalized version of Valdman et al.'s Louisiana Creole Dictionary,[26] and a free spaced repetition course for learning vocabulary hosted on Memrise created by a team led by Adrien Guillory-Chatman.[27] A first language primer was released in 2017[28][dead link][29] and revised into a full-length language guide and accompanying website in 2020.[2] 2022 saw the publication of an anthology of contemporary poetry in Louisiana Creole, the first book written completely in the language.[30"....

****
SELECTED COMMENTS FROM  YOUTUBE DISCUSSION THEADS

These discussion threads are given in no particular order.

Numbers are added for referencing purposes only.

Discussion thread #1 (This is the discussion thread for the video that is embedded in this post.]

1. @stphnmrrs3982, 2022
"Louisiana does some French immersion programs but it's entirely taught in metropolitan French by mostly  native French speakers from France and Quebec. Louisiana French and Creole are ignored. However my info might be a little out dated"

**
Reply
2.
@Lavori,2022
"In Lafayette they’ve been working on bringing back Kreyol-vini and Cajun French."

**
Reply
3. @Dragoncam13,2022
"If they did it would probably mainly be in Lafayette and Saint Martin parishes"

**
Reply
4.@herewegoagin4667,2022
" @Dragoncam13 

St. James, St. John and St. Charles Parishes still have older first language Creole speakers too"

**
Reply
5. @AGENT-dl2lu, 2022
"Exactly but they rather teach another language which nothing is wrong with that but what about our language"

**
Reply
6. @kamikazehound3243,2022
"The reason Kouri Vini and Cajun French was not taught in schools is because Creoles were ostracized from being what they are by the English who hated that Creoles were mixed with West African and Native while Cajuns were viewed as sub par to put it mildly, though many will call themselves Coon asses it actually was actually an insult used towards Cajuns. It was in the 1920s the languages truly began to die, people were scared to teach their kids it because children would be punished and bullied at school if they were caught speaking it instead of English.

That said really when Louisiana joined the US In general French Languages being spoken was not liked by the English which is why Louisiana French as well as Haitian Creole died out in Louisiana, basically if it sounded French they were going to like you. In terms of Haitian Creole in Louisiana I'm not sure if anyone really speaks it at all still but once Haiti gained its independence there were a lot of Haitians that moved to Louisiana since they could understand other French based languages even if theirs was slightly different. Both the French Creoles and Haitians hated the Spanish rule, Creoles because the Spanish wanted them to get rid of their culture while the Haitians hated how the Spanish wanted to not only increase the slave trade in Louisiana but also make it harsher. If not for Creoles and Haitians Louisiana may have belonged to Spain a lot longer which is another part of history they don't teach."

**
7. @antoinesantiago5156,2022
"I love the way how Kouri-Vini sounds! So sweet. Very similar to accents from France in my opinion (in comparison with north American french accents). And sometimes I hear an accent similar to the ones from the French Antilles.

As a native french speaker from France I can understand about 95% of what he’s saying and I love that! 😊"

**
Reply
8. @nicolasbachand1972,2022
"Also many similarities with the Acadien accent from the Canadian Maritimes (Nouveau-Bunswick, Îles-de-la-Madeleine, Baie-des-Chaleurs In Québec, etc.), since the Cadien (Cajun) accent is derived from Acadien."

**
Reply
9. @pepitaaralartxope2304,2022
"Je suis du Pays Basque espagnol, en une petite ville acoté de la frobtiere et pour moi, il semble un espagnol en parlant français"
-snip-
Google translate from French to English:
"I am from the Spanish Basque Country, in a small town next to the frobtiere and for me it seems a Spanish speaking French"

**
Reply
10. @LM-ki5ll,2022
" @nicolasbachand1972  its really not, the acadian migrants never made up more than a third of the population the migrated to. theres no direct correlation seen by most linguists other than "cajunists""

**
Reply
11. @nicolasbachand1972,2022
"@LM-ki5ll  Visiblement, vous ne parlez ni français, ni cadien/acadien, ni créole louisianais."
-snip-
Google translate from French to English:
"Obviously, you don't speak French, Cajun/Acadian, or Louisiana Creole."
**
Reply
12. @LM-ki5ll,2022
"@nicolasbachand1972  disagree, its a revision much like the so called distinctions between creole and cajun cuisine. Its not an ethnic distinction, its a rural vs urban one. Or calling Zydeco cajun when it was all rural creoles of color who founded it. "Strangely "Cajuns" seemed to have turned anything attached to creoles of color as "Acadien""

**
Reply
13. @nicolasbachand1972, 2022
"@LM-ki5ll   Ok I will answer you in English, as, like I said, you obviously don’t speak French and didn’t understand my initial post. The point I made is that there are  similarities between Louisiana  French Créole and  Louisiana Cadien (i.e. the Acadian French dialect from the Canadian Maritimes that became spoken in Louisiana). None is a derivation or descendant of the other, even indirect, and I never suggested they were. Under the French regime, Acadians who sought refuge in Louisiana after the Deportation (and became  known there as Cadiens (mispronounced Cajuns by English speakers)) and French Antilles Créoles , mainly from Haiti, came into contact in Louisiana, thus creating reciprocal linguistic influence, while remaining distinct populations. This is a common linguistic phenomenon. Mutual influence between Louisiana French Créole and Louisiana Cadien is not only well documented and evidenced outside « cajunist » circles, as you call them, it is obvious to anyone speaking Acadian, including in Canada, on one hand, and French Antilles Creole, including Haiti Creole, on the other hand.

****
@deku_0073,2022
"I speak french. I think it would be good to summarize for those who cannot speak this language or similar languages. he spoke the language because his parents wanted to make sure their language would not die. he works with different organizations in France and Canada to preserve the french and creole in louisiana. he also mentions working with the organizations in louisiane to save the languages of the state.

Please feel free to correct if I missed something."

****
Discussion Video #2
https://www.youtube.com/watch?v=uenm0EfrkTg "Louisiana Creole Woman speaking Creole French" published by Louisiana French, Feb 19, 2019; Renella Jones, a Louisiana Creole Woman speaks in Creole French.

Numbers are added for referencing purposes only.

1. @Fast_and__curious, 2019
"I’m Haitian, I didn’t know I could have understood anything but yes I understand most things she said 👏🏽👏🏽"

**
Reply
2.
@terrancewilliams8554, 2020
"Because in 1805 40,000 Haitians came to south west Louisiana, in the Acadiana French  region. Im a mix Haitian with native American, Spanish ect.. And my base language is CREOLE OR NOW CALLED LOUISIANA CREOLE"

**
Reply
3. @madzshagger, 2020
"Bro im from Mauritius and its crazy how similar our creole languages are"

**
Reply
4.@saintseer9578, 2020
"My people are out of Pointe Coupee been there longer than 1800 spanning back to as far as the 1700s the immigrated Haitian story isn’t everyone’s story. Just like the long time formerly enslaved, my family, of the area isn’t everyone’s story. Brought over from Senegambia region, The Bight of Benin, Ivory Coast, etc. wasn’t no stops in the Caribbean for EVERYONE. We were occupied by the same people just like all French based creoles there’s similarities and also differences. Kouri-Vini formed independently. If you like linguistics you would know that there is no “right way” to speak a French based creole. That’s like an Argentine telling a Colombian they speak Spanish wrong. There’s different Creoles from all around the world and however you speak it where you’re from is your way. Everyone seriously has to stop the paternalistism with Black Americans in general. Not even getting down to the sub ethnicities/cultures within Black America like Louisiana Creoles, Mississippi Delta folks, Gullah/Geechee people, etc. We’ve been doing our thing here what is so complicated for folks to understand that? "

**
Reply
5. @myronbriggs1018,2020
"My people r Creole from Acadiana I understand practically nothing of what she said."

**
6. @specialkayy01,2020
"I’m speak French and I understand most of it"

**
7. @rosepierre4505, 2020
"I’m understand everything she said and I’m Haitian"

**
8. @platteformtv1766, 2020
"Im from central Louisiana and I should understand more than I do, but we weren't taught because the old folks only spoke French around us when they didn't want us to know what they were saying"

**
Reply
9. @persephoneperry776, 2020
"Exactly or pig latin lol they didn't want us to know nothing and that's y we lost out"

**
Reply
10. @destineylacour2877, 2020
"Im also from central Louisiana. That's true. I was born and raised here. They only spoke Creole so we wouldn't know what they were talking about'

**
Reply
11. @platteformtv1766, 2020
"Crazy thing is a couple years ago I asked my dad to teach me and he said he doesn't really remember much because he hasn't had anyone to speak it with. Im from ville platte and in the 90's I use to hear it everywhere, but now its few and far between"

**
Reply
12. @destineylacour2877, 2020
"@platteformtv1766   Im live in Alexandria, I'm 25 now and it's been a very long time since I heard it. My grandmother used to speak it. No one rarely speaks it"

**
Reply
13. @curlidemi1, 2020
"My grandma overheard me practicing for a French test once and was shooked. That’s when she told me about our Creole history &  that kids weren’t allowed to learn it and were punished for speaking it around adults."

**
Reply
14. @countesslove1752, 2020
"Demi’s World...so what is/were the appropriate age to learn?   What about our Creole history?🙂"

**
Reply
15. 
@curlidemi1,2020
"@countesslove1752  I wish I knew. It depends on our elders."

**
Reply
16. @megancoker6598, 2020
"It was illegal to speech Louisiana French in 90's. It just got legal in the 2000's this are group that is trying to keep it alive"

**
Reply
17. @originaldaughterofabyayala6678, 2020
"It’s because your grandma is probably an indigenous/American Indian and the colonisers used to ban indigenous people from speaking their languages.

At least, from my research they always did that to indigenous people. I’m a French black girl with Caribbean roots, and I understood what she’s saying in the video, it’s beautiful. It happened to us also in the Caribbean and South America. When European languages became official, we couldn’t speak our language."

****
Discussion Video #3
https://www.youtube.com/watch?v=Ss694YMBVFs Louisiana Creole/ Kouri-Vini| Fi Di Kulcha- Episode 41 ft @rouganou2651, published by CharisMaggie TV, Sep 1, 2022  The Creole/Kreyol Series

Numbers are added for referencing purposes only.

1. @MN-eo4eq, 2022
"It’s very similar to Haitian Creole (Kreyol). The main differences I find are mostly in the pronouns because I was able to understand the sentences and phrases pretty easily."

**
Reply
2. @jeano7770, 2023
"This guy doesn't know what hell he's talking about! The Louisiana Creole is similar to the Haitian Creole so he needs to take a history class to learn about the Louisiana purchase/Haiti"

**
3. @jaholo1805, 2022
"Mo pa wa li (Louisiana Creole) meaning "I don't see it" . Mwen pa wè li (Haitian kreyòl) meaning " I don't see it". Very similar! Even the days of the week are the same as well as the months except different spellings with a couple.  Many phrases and words are the same"

**
4. @breilmusicgroup, 2022
"The reason why Haitian Creole have evolved so much over the years is because every sides of Haiti speaks Creole with a different accent and dialect. I was born in Haiti in 1982 and left for USA in 1994. At that time Creole wasn't a formal language they didn't teach it in private or public school. I have been in over 20 provinces in Haiti when I lived there I experience the difference sounds. For example; people from Okap speaks Creole like the original or Ancient Creole in comparison to Port-au-Prince where I was born and raised.

I couldn't find any French speakers when I moved to Washington DC, my Godsister  and her siblings which were born and raised in DC they spoke very good Creole, I brush up on my Creole from them. I am fluent in Creole. I read and write and also writes rap songs in Creole."

**
5. . @johnypayet7995,2022
"Le créole louisianais est très similaire au créole mauricien"
-snip-
Google translate from French to English:
"Louisiana Creole is very similar to Mauritian Creole"

**
Reply
6. @CleverNameTBD, 2022
"Wé. çé vré ça"
-snip-
Google translate from French to English:

**
Reply
7. @CharisMaggieTV, 2022
"Yes very much"

**
8. @chillmusicrecords, 2023
"it's funny because as a french speaker, it's very easy to understand, it's like simply listening to someone with a strong accent and different grammar.

In certain part of France like the North of France, the accent could be as strong."

**
9. @angienoel4564, 2023
"You have spoken your language kouri vini as a haitian I really understand the Louisiana kouri vini. Now, you can’t even understand my haitian language is because we speak so fast you said. I do understand all mautician, kouri vini and French creole Guiana."

**
10. @frankysan4828, 2023
"Young brother seems smart and informed but I can’t help but sense some anti Haitian bias. You mean to tell me every other Creole except  Haiti. All the places the young brother mentioned never had the amount of people that migrated and settled to New Orleans. 15,000 or so refugees from st.domingue Haiti of all races but spoke Creole settle there and have no impact. I don’t know about that one unless they stopped speaking once they arrived . I’m sure there’s some influence whether he wants to admit it or not. Geez I understand this waaay more than reunion Creole and it makes sense it’s in the pacific. Rudolph’s Lucien desdunes family from Saint domingue said they speak the same language obviously it blended or something by then with the native Louisiana Creole. Haitis continued to evolve on its own but don’t try to separate it completely as an influence… damn they don’t like Haitians smh

Jelly roll Morton descendent

Louis gottschak descendent

Plessy.  From plessy vs Ferguson

List is long"

**
Reply
11. @rouganou2651, 2023
"There is no anti-Haitian bias at all, when we talk about influence in the entire language outside of New Orleans then it drops down to zero whereas in New Orleans there would most likely be influence in Tremé due to FPOC who went there from St. Domingue but other than that no other place in Louisiana had a large influx of refugees or any folks from St. Domingue. Also, when they got here to Louisiana their creole was already close to ours so it does not take much to integrate and change small grammar rules. Considering that LA Creole has multiple dialects with some characteristics that stayed closer to the original creole linguistically we still don’t find that much influence and that’s not to say that there isn’t any but considering that creole in Haiti is different than the creole St. Dominguians were speaking when they got here, it is a theory that they just reinforced certain aspects of New Orleans like « ginyin/genyen » instead of just « gin/gen » or « kaz » instead of just « lamézon ». Like in old Louisiana documents we see words like « tini » to have, « bayé » to give, « sabé » to know, but these have mostly fallen out of use with only « bayé » being used sparsely but those were documented before the Haitian Revolution send the refugees to Louisiana. But no Anti-Haitian Bias, just presenting the facts that we have as of now, now as we gather more information then we will present what we find."

****
Thanks for visiting pancocojams.

Visitor comments are welcome. 

Saturday, August 26, 2023

Amédé Ardoin, Early 20th Century Louisiana Creole Singer & Accordion Player (YouTube video, information & comments)


AlvisaMinidoruv, Nov 10, 2011

The voice of Amédé Ardoin is so good it's a bit painful. Shockingly beautiful, violently emotional. This side was recorded with Dennis McGee, and is one of my favorites that he did, up there with Two Step de la Prairie Solieau and Amadie Two Step.

Album - "I'm Never Comin' Back"
-snip-
The lyrics and English translations for this song are given in the comment section below. 

****
Edited by Azizi Powell

This pancocojams post presents information about and showcases a YouTube sound file of early 20th century Louisiana Creole singer and accordion player Amédé Ardoin.  

This post also presents selected comments about Amédé Ardoin from the discussion threads for several YouTube sound files of this historically important Louisiana singer/musician.

The content of this post is presented for historical, socio-cultural, entertainment, and aesthetic purposes.

All copyrights remain with their owners.

Thanks to Amédé Ardoin for his musical legacy. Thanks to all those who are quoted in this post and thanks to the publishers of these sound files on YouTube.
-snip-
This is part of an ongoing pancocojams series on Louisiana Creole culture. Click the links that are found below for more pancocojams posts on this subject.

****
INFORMATION ABOUT AMEDE ARDOIN
From https://heartoflouisiana.com/amede-ardoin/ "Amede Ardoin" [no publishing date cited, retrieved on August 26, 2023
"Amede Ardoin, a French-speaking Creole music pioneer, can be likened to the rock stars of our generation. His legacy is steeped in both musical brilliance and personal tragedy.

ROCK STAR OF HIS ERA

In the early 20th century, Ardoin, a virtuoso on the accordion, composed and recorded a number of songs that marked the genesis of today’s Creole and Zydeco music. Darrell Bourque, a writer and poet who has extensively researched Ardoin’s life and work, likens him to a rock star of his time.[…]

A TRAGIC END FOR AMEDE ARDOIN

Ardoin’s flourishing musical career was cut short by a horrific act of violence that left him severely injured. Bourque explained that Ardoin was playing at a dance and, “he asked someone to give him a rag to wipe his face.  A White woman, without hesitation, opened her purse and handed him a handkerchief.”  That caught the attention of two White men, whom Bourgue described as racist, “who declared that Amede would never perform again”. The two men followed Ardoin home that night and beat him.  Bourque said, “The story goes that they rolled over his head and neck with a Model A Ford and thought they had killed him.

[…]

BURIED IN AN UNMARKED GRAVE

Ardoin suffered severe brain injuries and was institutionalized at the Central Louisiana State Hospital in Pineville, where he died a few months later. His remains were buried anonymously in a potter’s field. Bourque lamented, “The whole idea of genius ending up unclaimed, alone, solitary, not being able to be in connection with anything that defined his life to a large extent is very touching.”

TRIBUTE TO AMEDE ARDOIN’S LEGACY

The St. Landry Parish Visitors Center near Opelousas has a life-size bronze statue of Ardoin. Artist Russell Whiting created the 1,500 pound piece. The statue was dedicated in 2018 on March 11, Ardoin’s birthday. The statue depicts Ardoin holding an accordion and a lemon, which he used to soothe his throat."...
-snip-
Click https://www.youtube.com/watch?v=WyIbUD5_7Ko&t=67s for the 2007 YouTube video entitled
"The Death of Amedee Ardoin".

****
SELECTED COMMENTS FROM THE DISCUSSION THREADS OF SEVERAL YOUTUBE SOUND FILES OF AMEDE ARDOIN

These discussion threads are given in no particular order and are numbered for referencing purposes only.

Discussion thread #1
https://www.youtube.com/watch?v=sJePDKmNcrw [This is the sound file that is embedded in this pancocojams post.]

1. 

2.@joaomiguelxs, 2012
"O, toi, 'titte fille je m'en vas
O, dans la maison tout seul
O, c'est pas la peine tu me fais tout
Ca t'as fait avec moi
J'ai pas d'argent
J'ai pas de maison pour aller
J'ai pas d'ouvrage pour moi rester
O, éou je vas rester?

END

Translation:

Oh, none of my relatives want anything to do with me
Oh, what am I gonna do with you?
Oh, I'm not nearly ready to leave
Oh, it's me alone, me, all alone
I don't know if I'm ever gonna come back
Oh, you cause me so much misery
I'm not gonna come see you

**
2. @deecee4644,2017
"I was introduced to Ardoin's music by an internet friend in Louisiana many years ago and have loved it ever since.  His voice just seems to call to me across the decades through black and white and color film and 78 clay records, vinyl and now finally through digital medium worldwide.   I think Amede would have been humbled and very proud that his music, so short on this planet, has survived for almost 100 years and is enjoyed by probably more people now than he even saw in his short life.  How incredible is that?  What a legacy to leave."

**
3. @1blastman, 2019
"His singing is like a Creole Robert Johnson; I've heard that his accordion playing was incredibly advanced and original for his time. 

I do know that this man was a special talent.  It's so sad that the people he was playing for couldn't appreciate his wonderful ability to bring so many emotions into a song"

**
4. @joaomiguelxs, 2012

LES BLUES DE VOYAGE

O, tous mes parents veulent pas
O, qui c'est je vas faire avec toi
O, j'suis pas proche près partir
O, c'est mon tout seul, moi, tout seul
Je sais pas quand jamais que je vas revenir
O, toi, tu me fais de la misère
Je vas pas'venir te voir

O, tous mes parents veulent pas
O, que moi je vas c'ez toi
O, c'est par rapport à toi
Mon je m'en vas
N'importe éou je vas aller, catin
Tous les autres veulent pas me voir
Boy, j'ai pas d'argent

(continues)"

**
5. @joaomiguelxs,2012
"O, toi, 'titte fille je m'en vas
O, dans la maison tout seul
O, c'est pas la peine tu me fais tout
Ca t'as fait avec moi
J'ai pas d'argent
J'ai pas de maison pour aller
J'ai pas d'ouvrage pour moi rester
O, éou je vas rester?

END

Translation:

Oh, none of my relatives want anything to do with me
Oh, what am I gonna do with you?
Oh, I'm not nearly ready to leave
Oh, it's me alone, me, all alone
I don't know if I'm ever gonna come back
Oh, you cause me so much misery
I'm not gonna come see you"

**
6. @joaomiguelxs, 2012
"translation (cont)
Oh, you little girl, I'm going
Oh, back to my house all alone
Oh, it's no use for you to do
All you've done to me
I have no money
I have no house to go to
I have no work to help me stay
Oh, where will I stay?

(Contributed by David Sousa)"

**
7. @doucetlofts7324, 2015
"Ca Cest si bon cher! son temps créoles obtenir le crédit qu'ils méritent pour une culture qu'ils ont contribué à façonner probablement plus que tout autre groupe dans la région dans la sud de la lousianne."
-snip-
Google translate from French to English:
"It's so good dear! Its time Creoles get the credit they deserve for a culture they helped shape probably more than any other group in the region in South Louisiana."

**
8.@wadefalcon7344, 2018
"In 1934, the end of the Depressions kicked off a new wave of early Cajun recording sessions. Yet, almost all of these major labels had retired from making Cajun records except RCA Victor.

Read more: https://earlycajunmusic.blogspot.com/2017/03/les-blues-de-voyage-amede-ardoin-dennis.html "

****
Discussion thread #2
https://www.youtube.com/watch?v=q8QNH_RLXqo Amédé Ardoin Si Dur D'Etre Seul (So Hard To Be Alone) (1934) published by randomandrare, Nov 23, 2014; Amédé Ardoin:Vocals & Accordion


1. @bessieclark7711, 2021
"I have a CD by him. I think he was from Haiti and never spoke English. They say he was the original for that style of Louisiana music. He was treated very badly because of his origin."

**
Reply
2. @pfowler8310, 2021
"No not from Haiti he and his family are originally from around St Landry snd Evangeline parish. I’m from that area and know the family.  My family on both sides only spoke creole French, my parents grew up this way. Louisiana was Frances Territory.  Unfortunately many of my ancestors were enslaved, so that’s why they spoke French, France’s territory."

**
Reply
3. @CoreyHarrisinterviews, 2022
"@pfowler8310  lâches pas la patate !"

**
Reply
4. @pfowler8310, 2022
"@CoreyHarrisinterviews   I've heard the phrase before"

**
Reply
5. @QUINTUSMAXIMUS,2022
"@pfowler8310  That means don't give up, hold on, even if it's hot like a hot potato."

****
Thanks for visiting pancocojams.

Visitor comments are welcome.

Friday, August 25, 2023

What Are The Ethnic & Cultural Differences Between Contemporary Louisiana Creoles & Cajuns? (Part I- Article Reprint/Excerpts)

Edited by Azizi Powell

This is Part I of a two part pancocojams series on the ethnic and cultural differences between contemporary Louisiana Creoles and Cajuns.

This post presents one complete reprinted article and excerpts from two online articles about Louisiana Louisiana Creoles and  Louisiana Cajuns.

Click https://pancocojams.blogspot.com/2023/08/what-are-ethnic-cultural-differences_25.html for Part II of this pancocojams series. That post s
howcases two YouTube videos that address the subject of Creoles And Cajuns ethnicities and cultures. Selected comments from the discussion threads of those videos are also included in that post.

The content of this post is presented for historical, socio-cultural, and educational purposes.

All copyrights remain with their owners.

Thanks to all those who are quoted in this post.


****
ARTICLE REPRINT
From https://explorehouma.com/about/cajun-vs-creole/ The Difference Between Cajuns & Creoles [no publication date cited; retrieved August 25, 2023]
"The term Creole can have many meanings, but during the early days of Louisiana, it meant that a person was born in the colony and was the descendant of French or Spanish parents. The term is a derivative of the word “criollo,” which means native or local, and was intended as a class distinction. In present Louisiana, Creole generally means a person or people of mixed colonial French, African American and Native American ancestry. The term Black Creole refers to freed slaves from Haiti and their descendants.

Still another class of Creole originates with the placage system in which white and creole men took on mixed-race mistresses in a lifelong arrangement, even if the men were married or married later. In this arrangement, the women had property, their children were educated and entitled to part of the man’s estate upon his death. In New Orleans, these people made up the artisan class and became wealthy and very influential.

“Cajun” is derived from “Acadian” which are the people the modern day Cajuns descend from. These were the French immigrants who were expelled from Nova Scotia, and eventually landed in Louisiana after decades of hardship and exile. Hearty folks from many backgrounds married into the culture, including Germans, Italians, Free People of Color, Cubans, Native Americans and Ango-Americans. French or patois, a rural dialect, was always spoken. Due to the isolation of the group in the southern locations of Louisiana, they have retained a strong culture to this day.

As to the difference in the cuisines, Creole can be defined as “city cooking” with influences from Spain, Africa, Germany, Italy and the West Indies combined with native ingredients. Cajun cooking is more of a home cooked style that is rich with the ingredients at hand in the new world the Acadians settled into. A one pot, hearty meal is typical in Cajun cooking."

****
ARTICLE EXCERPT #1
From https://www.experienceneworleans.com/cajun.html Cajuns and Creoles -- what's the difference? [no publishing date cited; retrieved August 25, 2023]
"This has been an ongoing debate among historians, linguists and Louisianans for decades. It’s a complex and complicated story that involves intercontinental wars, real estate transfers, politics, economics, language and identity shifts that have occurred over the past 300 years.

All Cajuns are Creole by virtue of being descendants of Acadian exiles born in the colony, however not all Creoles are Cajun because many do not have Acadian ancestry....

Today, just like gumbo recipes, everyone has their own version of what it means to be Creole or Cajun. And just like Creole and Cajun, New Orleans remains mysterious and completely undefinable. 

Still, we try our best to break it down for you below.

Cajuns

Cajuns are the French colonists who settled the Canadian maritime provinces (Nova Scotia and New Brunswick) in the 1600s. The settlers named their region "Acadia," and were known as “Acadians.”

In 1745, the British threatened to expel the Acadians unless they pledged allegiance to the King of England. Unwilling to subject themselves to the King who opposed the French and Catholics, Acadians refused. They also did not want to join the British in fights against the Indians, who were their allies and relatives.  To dominate the region without interference, the British expelled the Acadians. This eventually became known as Le Grand Dèrangement or “Great Upheaval” of 1755. 

The word “Cajun” is derived from the French pronunciation of “Acadien.”  The French of noble ancestry would say, "les Acadiens", while some referred to the Acadians as, "le 'Cadiens", dropping the "A.”

Over a 21-year period from 1764-1785, approximately 3,000 Acadians found refuge in Louisiana with its strong French background and Catholic heritage. Over time, many existing elements of Creole culture fused with their own unique folklore, music and cuisine.

Cajuns retained a unique dialect of the French language(Cajun French) and are often depicted as a rustic people who make their living fishing, trapping, hunting and farming.   However, Cajuns today primarily speak English and work in every imaginable profession."...

****
ARTICLE EXCERPT #2
From https://www.hnoc.org/publications/first-draft/whats-difference-between-cajun-and-creole-or-there-one  What's the difference between Cajun and Creole—or is there one? published October 16, 2020 by Molly Cleaver, editor

"What do we mean when we talk about Cajun Country? The simple answer is that the term is synonymous with Acadiana, a 22-parish region settled in the mid-18th century by exiles from present-day Nova Scotia. About 3,000 Acadians arrived in South Louisiana from 1764 to around 1785, and now, more than 250 years later, their creolized name, Cajun (derived from the French Acadien), can be found everywhere: there’s the Ragin’ Cajuns, the athletic moniker of the University of Louisiana at Lafayette (ULL). There’s the Cajun Heartland State Fair, held annually (pre-COVID) on the grounds of the Cajundome. And countless small businesses, from Cajun Power to Cajun Fitness, Cajun Broadband, and Cajun Mart, use the term to ground their names in a sense of place.

South Louisiana’s reputation as Cajun Country …[is] actually a fairly recent phenomenon, the latest twist in a long story about Creole identity and United States race relations. … the region was only just beginning to be known as Cajun Country. For two centuries, “Creole” had been the dominant term used to describe the region’s people and culture; Cajuns existed, but prior to the 1960s they did not self-identify as such in large numbers. For Cajuns were—and are—a subset of Louisiana Creoles. Today, common understanding holds that Cajuns are white and Creoles are Black or mixed race; Creoles are from New Orleans, while Cajuns populate the rural parts of South Louisiana. In fact, the two cultures are far more related—historically, geographically, and genealogically—than most people realize….

Part of the Creole World

When the Acadians arrived in Louisiana, they were forced to adapt to the new environment—starkly different from the cold climate and British rule they had known in Canada. Part of that adaptation—building with rot-resistant cypress, growing rice instead of wheat—meant interacting with Native peoples and other inhabitants of the region. “A lot of people think the Acadians were the first ones here, but they weren’t,” said historian Shane K. Bernard, a curator for the McIlhenny Company and author of The Cajuns: Americanization of a People.  

By the mid-18th century, Louisiana Creole identity had been two generations in the making. Contrary to popular belief today, the term carried no racial designation—one could be of entirely European, entirely African, or of mixed ancestry and still be a Creole. It simply meant someone who was native to the colony and, generally, French-speaking and Catholic. “Right from the start it was a very diverse community when the Acadians arrived,” said Christophe Landry, a scholar of Creole Louisiana. “[The Acadian exiles] intermingled, mixed, and adopted local culture, including Creole identity, within the first two generations.”

Acadians, enslaved West Africans, Houma, Chitimacha, Choctaw, German immigrants, Canadian trappers, French and Spanish settlers—all contributed to a process now known as creolization. Fueled by European colonialism and the transatlantic slave trade, creolization occurred throughout the Latin Caribbean world: different populations, most of them in lands new to them, blended their native cultural practices—culinary, linguistic, musical—to create new cultural forms. Gumbo drew upon West African and Native American sources (okra and rice from the former; filé, or crushed sassafras leaves, from the latter) and French culinary techniques (roux). Creolized French—Kouri-Vini, also known as Louisiana Creole—was, by the 1800s, in wide practice, including among Acadian descendants. The accordion, a star feature of both Cajun and zydeco music, was brought to the colony by German settlers, and its use was popularized in part by the enslaved people working those plantations. 

Creolization, Bernard said, “was the beginning of becoming Cajun. . . . But the fact is a lot of Cajuns today don’t think of themselves as Creole. It all gets back to self-identification.”

[…]

Part and parcel of Americanization in the early 20th century was “its racial corollary,” Jim Crow segregation, Landry wrote in his 2015 doctoral thesis. Well established by the 1920s, Jim Crow separated white from nonwhite, funneling the historically diverse Creole populace into a racial binary at a time when its language traditions were under threat. The “one-drop rule” of racial purity underpinning segregation chipped away at white Creoles’ comfort with the “Creole” label. “With some white Creoles, when they learned the word could be connected to Blacks, they dropped the term,” said Herman Fuselier, host of the popular Zydeco Stomp radio show on Lafayette’s KRVS-FM and a specialist in Creole culture.

During the 1920s the hardening of the racial divide prompted white historians and community leaders to valorize the period of the Acadian expulsion, which is to say, before creolization. As Landry recounts in his doctoral thesis, the dream of Acadie blossomed in the popular imagination: Evangeline, the Longfellow poem from 1847, and two film adaptations of it (1913, 1929) were held up as a Eurocentric Acadian ideal. Tourism to Nova Scotia, based on interest in the Acadians, rose. Underpinning the Acadian craze, Landry argues, was a desire by white Creoles to reach back in time “to a romanticized, commodified, whitened Acadian identity.” 

World War II was a turning point in the process of shifting Cajuns away from their Creole roots and toward the burgeoning American mainstream. Louisiana Creoles had kept a proud distance from Anglo-American culture going back to the colony’s transition to US territory in 1803, but after the war, “a lot of Cajuns came back . . . changed, very proud to be American,” Bernard said. “Even if you were on the home front, if you were the loved one of someone serving overseas, you felt swept up in the wartime fervor.” The introduction of television in the 1950s further solidified local ties to mainstream America. 

By the 1960s, South Louisiana’s francophone heritage was due for a revival, after so many years of English-forward Americanization in the region. Although many whites still identified as Creole, segregation and the Acadian-focused heritage movement of the 1920s had conscripted white and nonwhite residents of South Louisiana into increasingly separate, racialized spheres—Acadian and Creole. The revival movement to come would separate those categories even further, turning Acadian into Cajun in the process.

[…]

the region’s growing pride in its Acadian heritage held tension along white sociocultural lines, best exemplified by the 1968 establishment of the Council for the Development of French in Louisiana (CODOFIL). A state-funded agency, the organization was founded to revive the French language in the area. However, it approached the creolized French spoken over the previous 200 years as an aberration: the council imported teachers from outside the country to teach Continental French in local schools. Its membership and patronage was overwhelmingly white and bourgeois; events were fancy affairs—“balls and tuxedos and gowns and cigars and banquets,” Landry said—where French opera was celebrated and traditional Cajun and Creole music was treated as a sideshow.

[…]

As the 1970s progressed, ethnic-pride movements began to pop up around the country, inspired by the successes of the civil rights era. The groundswell of Cajun pride was increasingly at odds with CODOFIL’s tendency to privilege “an elite, genteel Acadian minority,” as Bernard put it. Use of “Cajun” and self-identification as such began to skyrocket. Many in the “Acadian” camp objected to "Cajun," as it had a history of being used as a slur, to mean poor and trashy. (As Herman Fuselier recalled of his youth in the 1960s, “When a little white boy called me the n-word, the best comeback I could come up with was to call him a Cajun.”) The Cajun revival reclaimed the word, attaching it to the beloved food, music, and language of South Louisiana. 

[…]

In a 2018 article for the Journal of Cultural Geography, Alexandra Giancarlo includes an image of an advertisement created in 2016 by the Louisiana Department of Culture, Recreation, and Tourism: “Cajun 101,” it reads, followed by the following list—“Gumbo, Zydeco, Fais Do-Do.” 

The ad exemplifies the complicated tangle of history, identity, and racial politics surrounding the Cajun revival and its legacy. Gumbo, as discussed previously, is not solely Cajun but, more broadly, Creole. Zydeco is musically, racially, and culturally different from Cajun music—“zydeco was sharecropper’s music, Black poor people’s music,” Fuselier said—and conflation of the two related forms has long irked its practitioners. “Buckwheat Zydeco, he had in his contract that his music couldn’t be described as Cajun music, and if it was, the gig would be canceled,” Fuselier said. 

This sensitivity to mislabeling is not simply about music; it’s part of the complicated racial subtext of “Cajunization,” to use the term coined in 1991 by cultural geographer Cécyle Trépanier. The lasting dominance of the Cajun revival, compounded by the flattening effect of tourism marketing, has largely erased small-town and rural Creoles of color from popular depictions of their own culture. Similarly, the contributions of Native Americans, African Americans, Vietnamese, and other significant historical populations have been overshadowed by the “Cajun” brand. While that brand was being built, in the 1960s and ’70s, Creoles of color were continuing to fight for basic equality as American citizens; they did not have the luxury or the systemic power to advocate for Creole identity alongside Cajun. “Only recently have they been able to shift their energies to the promotion of their unique identity,” said Giancarlo.

No longer known as Acadian Creoles, Cajuns remain the poster children for all of Acadiana, but there have been recent attempts to diversify representation of the region. In 2008, responding to the push for inclusivity, Festivals Acadiens changed its name to Festivals Acadiens et Créoles. The Louisiana Department of Culture, Recreation, and Tourism has also created a “Creole Country” map highlighting the art and history of Creoles of color. In the academic world, Cajun and Creole are increasingly presented alongside each other, twisted siblings of the racial- and cultural-identity wringer.…

This story appears in the Summer/Fall 2020 issue of The Historic New Orleans Collection Quarterly.”…

****
This concludes Part I of this two part pancocojams series.

Thanks for visiting pancocojams.

Visitor comments are welcome.