A PRELUDE TO LOUISIANA – PART III

Comparing and analyzing the colonial sources along with modern studies of archaeology, tribal histories, and Native Louisiana folklore, a picture emerges of nomadic groups who survived along the edges of the marsh and the various rivers and bayous that is the Gulf Coast of south Louisiana. It may be useful to compare their wanderings to the semi-nomadic lifestyle of the buffalo hunters of the same era on the North American Plains or even further afield to the mammoth hunters in the late Paleolithic and Mesolithic eras of Europe. In simple terms, all of these family groups and clan/tribes followed the migrating herds. Seasonal villages were built along the group’s migratory cycle. People came and went with the seasons or with the flux in population. Different groups merged together and broke apart as climate conditions, landscapes, game populations, and human politics demanded. Unlike our neat Euro- American farmsteads, settlements, ranges, and ranches, which we claim and call our private property, the Native Louisianans lived in the best places they could find, given the moment. During the moments around 1718, one of those places was on or near the portage between the Mississippi and Bayou St. John. 

 

One of Louisiana’s earliest chroniclers, le Page du Pratz, settled at a spot on Bayou St. John in 1718. In the process of building his concession, he acquired a female Indian slave to keep house and cook (and, no doubt, to perform other wifely services). He writes that his lady is of the local ”Chitimacha” tribe. He also goes on to record that the Chitimacha danced the calumet ceremony (smoked the peace pipe) with and for Bienville at the new settlement being built at New Orleans (Pratz & Fortier). Also, on Bayou St. John (near the southern line of today’s City Park), another early settler, St. Denis, is said to have settled on land that was once an “Acolapissa” village (Phares, p. 39). The overall picture of the native population is clarified by the presence of another local bayou called the Tchoupitoulas, which connected to Bayou St. John from the west. Today, Metairie Road more or less traces its route, but in colonial times, it led to the country (settlements) of the Tchoupitoulas Indians. These people lived along the Mississippi in today’s Jefferson Parish. Some sources say that the Tchoupitoulas had disappeared by the time the French arrived. However, there is evidence that they remained there well into the nineteenth century, Mr. Meloney Soniat, writing in the Louisiana Historical Quarterly in 1924, tells of childhood memories of the Tchoupitoulas on his grandfather’s plantation-which was named after the Indians. 

“The Indians of the Tchoupitoulas Village were gradually driven away by the white settlers and moved over the lake in the neighborhood of Mandeville, there joining other tribes. Every winter, however, some of them would come back and camp on a piece of ground called Terre Haute, in the rear of the Tchoupitoulas Plantation, where there was a large grove of magnolias. There the Indians would remain until Spring, when they would return to their village near Mandeville. These visits continued until the United States Government had the tribes removed to the Indian Reservation. I remember that, as a boy, I visited the Indians on several occasions at Terre Haute, and saw their huts, which were built of palmetto leaves. The reason given by the Indians for coming from over the lake, was that the winters were less rigorous on this side, but the real reason, no doubt, was that the older Indians who had inhabited the village of the Tchoupitoulas were drawn back to the neighborhood where they, in their youth, had been accustomed to hunt and fish without interference from the whites; then again their descendants also desired to visit the hunting grounds of their ancestors.” (LHQ 1924; V7, #2, p.314 ff.)

 

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300 Years Ago: Summer, 1717.

Jean Michiele de L’Epinay
Birthdate: circa 1665 (56)
Birthplace: Fougères, Brittany, France
Death: January 3, 1721 (52-60) Martinique
Occupation: Governor of French territory of Louisiana

Managed by: Joel Scott Cognevich, Last Updated: February 3, 2015

“Through patronage of comte de Toulouse, head of the Conseil de la Marine, Jean Michiele de L’Epinay secured appointment as governor of Louisiana on March 16, 1716. On October 21, 1716, while awaiting departure he was awarded the Cross of St. Louis. Left France in December 1716, he reached Mobile March 9, 1717, and immediately took over his duties as governor. During his short term in office he met with almost constant wrangling among various royal officials. Because of this, following the transfer of the colony’s trading rights to the Company of the West in late 1717 he was recalled on February 9, 1718. Shortly before leaving Mobile for France he was notified of his nomination as governor of Grenada. Before accepting his new position he was forced to defend himself against charges of corruption and malfeasance in office. Exonerated of all charges he sailed from France May 18, 1720, for Grenada, reaching there on June 28, 1720. Died, January 3, 1721, while visiting the governor of the French West Indies in Martinique. B.C. Sources: Marcel Giraud, Histoire de la Louisiane française, II (1958), III (1966); Emile Lauvrière, Histoire de Louisiane française (1940); Dictionary of Canadian Biography, II (1969).”

https://www.geni.com/people/Jean-de-L-Epinay/6000000010492638218
(accessed 8/5/2017)

Summary and paraphrases from Giraud, Vol. II, Chap. XII:

After Louis XIV’s death, the regency passed to his brother. Louisiana was still under the proprietorship of Crozat. Realizing that his business venture wasn’t going anywhere. Crozat began to extricate himself from the deal. In 1716, Cadillac was relieved as governor which left Bienville’s “boots on the ground” in Louisiana. In 1717, the new appointee of the Regency, Jean Michiele de L’Epinay, arrived to take over. Beinville was once again shoved aside, given the Cross of Chevalier de St. Louis and made Lieutenant de Roi (military commander ) to keep him quiet. Lepinay was destined to stay just a year in Louisiana, but Beinville became his chief local opponent despite his honors. The irony here is that while Beinville was an acknowledged master at handling Indian Affairs, Lepinay was quite the opposite. In fairness, the policy of the colonial authorities in Paris was to provide “constantly repeated distributions of gifts” and “kind actions toward” the Natives to guarantee their support. Unfortunately the Council never came through with any resources for Lepinay to effect such a policy. The new governor’s failures to treat with the Natives, whether through the policies of the council or through his own attitudes, resulted in a marked decline of relations between the Natives and the French. Fortunately, for the colonists, the long established connections between the colonists and the Natives, especially among the coastal tribes and the Natives along the lower Mississippi were able to outlast the temporary incompetence of the new governor.

“Louisiana” Natives according to Giraud; {Paraphrase}

In and around Mobile (the capital in 1717) were the Chaktaux or Chatot, and the Apalachee. On the rivers feeding Mobile Bay, were the Tawasa, the Mobilians, Taensa, Toome (aka Tohomé). Between Mobile and the Mississippi (what New Orleanians call the Gulf Coast) lived the Pascagoula, the Capina, the Biloxi, and the Colapissa (whose “hunting grounds” were from the Pearl River west covering today’s Northshore. In and around today’s New Orleans lived the Tawasa (aka Chawasha), the Biloxi, and the Washa. In the “River Parishes” were the Tchoupitoulas, Bayougoula, and the Houma. Further north, up to the Red River were the Tunica. All of these groups got along well with the colonists It was those further north, in those areas of no-man’s land between French and British influence, that the Natives were put off by the actions (or rather the inactions) of Lepinay and/or the Parisian politicians. These groups included the Choctaw, the Chickasaw, the Natchez, the Alabamas, and the Creeks. These nations had traded with both the French of Louisiana and the British of South Carolina all through this period. Some like the Choctaw and the Natchez mostly favored the French. The Creeks and Alabamas mostly sided with the English. The Chickasaw mostly played both ends against the middle, remaining neutral and benefiting from the traders of the moment.

A comparison beween Giraud’s research and the Penicault’s journal (including 1717) are noticeably the same.

Louisiana Natives: Frem Penicault’s Journal*:

Chactos, Taouschas, Apalaches, Tinsas, Mobiliens, Tomez, Gen des Fourches (forks of the Alabama and Tombigbee, not Bayou La Fourche). Chactas, Pascagoulas, Passacolas, Capinans, Colapissas, Bayougoulas, Oumas, Tonicas, Chaouachas, Natchez, Chicachas, Nassitoches, Yatachez, Alibamons, Canapouces.

In 1715, many of the “northern” nations staged an uprising against the British which drew in the French to a limited degree. Such a situation could have been of great advantage to the French. Between the departure of Cadillac and the arrival of Lepinay, however, the administration was in more than it’s usual turmoil.

Life continues, however,  and one chronicler, M. Penicault makes some interesting entries in his journal. In 1717 we can read about:

• In an unabashed entry, shortly after Lepinay’s arrival, he sent a ship to Vera Cruz to sell a load of trade goods from France. The ship, Le Dudlot (probably Dudlow or Ludlow), landed some distance from Vera Cruz at a place called Villa Rica, sold the shipload at a tidy profit, and returned to Mobile. This entry is phrased in such an offhand way that it testifies to the NORMALITY of such trade (i.e. smuggling) between the colonies of different empires around the Gulf.  Within a few days after its return to Mobile, Le Dudlot, sailed away to France taking Cadillac and his staff back home. Over the next month or so, Lepinay had a fort built on Dauphine Island to secure the harbor. While it was under construction, an English ship stopped over at Mobile, and along with the usual illegal trade, took away several British men and women (Carolinians) who had been prisoners there since the 1715 Indian rebellion.
• In August of 1717, a storm (most probably a hurricane) closed the port at Dauphine Island. The administration then decided to move the capital and the roadstead to Isle aux Vaisseaux – aka Ship Island. A town was built on the back bay a Biloxi, called New Biloxi, and the government moved there. Old Biloxi across the bay eventually evolved into Ocean Springs (due to the presence of some fresh water springs in the area).
• In a testament to the quality of colonial journals, Penicault places an entry at the end of 1717 that most historians today note as happening in March of 1718. Think you can guess what its about? Seems a ship called La Dauphine arrives at Ship Island, loaded with workmen (salt smugglers) and carpenters. They were immediately employed to build houses, barracks, and warehouses at New Biloxi/Ship Island. In the vague time period called “the beginning of winter”, many of these workers went with Bienville to “a place quite suitable for a settlement on the bank of the Missicipy thirty leagues above” the mouth of the river. *

And so fellow revelers, we can pick the start of the Tri-Centennial celebrations any time during the upcoming winter. Party like its 2017-2018 !!!!!

* McWilliams, Richebourg Gaillard, Ed. Fleur de Lys and Calumet: Being the Penicaut Narrative of french Adventure in Louisiana .  Tuscaloosa, AL: University of Alabama Press, 1953, renewed 1981.  p. 208

 

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300 Years Ago, 1717: We Got Cows!

Momentous changes were in store for Louisiana in 1717-1718. The old Crozat monopoly was done for and the new Company of the West began to get things done. For the next decade, the Company would run the colony. Although the new company’s rule was not always a panacea, the population continued to grow during the 1720’s and more and more of the Louisiana territory came under French control.

In 1717 the new shape of the colony began to take on more and more focus. Over the next several months, arrangements were being made to recruit Germans (really Alsatians and Lorrainer’s) for Louisiana. On a more somber note, the slave trade was ramping up for transport from West Africa to Louisiana. But these things were planned not actuated for many months. But we are getting ahead of ourselves. Meanwhile from two more or less reliable sources, we learn . . .

Jean Baptiste Bernard de Le Harpe: Summary of his chronicles of 1717:

March, 1717. Two royal vessels arrived at Dauphine Island carrying the new ?transition? government as Crozat’s regime ended and the Company of the West took over Louisiana. Within a few weeks,{towards the end of the month} one of the ships, the Ludlow, was sent to Havana to buy cattle for the colony. They purchased 60 cows, but loose lips sink cows, and the Spanish governor found out about the purchase and removed 45 cows from the ship, leaving the colony with only 15.

August, 1717. “a commercial company was formed in France and named the Company of the West” Also under the August entry: “. . . The colony numbered 700 people and about 400 head of cattle . . .”

From Giraud’s History of French Louisiana, Vol. 2, p. 122.

The new Company of the West “decided that the ships should pick up some cattle at Havana,a scheme that was to come to nothing.”

Here, once again, from the standard academic history and a primary source, testimony is provided that even though times were tough early on for Louisiana, these 700 Europeans did indeed have some food sources. Better than one head of beef cattle per every two colonists provided milk and beef on an on-going basis. and while the French settlers have achieved fame as being lazy and not interested in agriculture, most everybody had a garden and access to the rich bounty of the vast forests (game, nuts, and fruits) and endless waterways of south Louisiana. After all, these 700 people “had to eat” something.

SNEAK PREVIEW: 1717-18 SET UP OF THE TRICENTENNIAL:

{{{{{{Throughout the autumn of 1717, the company began to get organized and at the end of the year, ships sailed to Louisiana and arrived in February of 1718 with what was the kickoff of whole new era for the colony – To Wit:

• The ships landed a fourth company of infantry.
• M. de Boisbriant arrived, commissioned as royal lieutenant of the colony.
• Governor L’Epinay was recalled and Bienville was commissioned a Commandant General (aka governor) of Louisiana.
• M. Hubert was named named director general (the money guy) of Louisiana.
• 60 French immigrants arrived.
• An abortive expedition to St. Joseph’s bay in Florida was attempted but ended in failure.
• Bienville began to scope out “a suitable spot on the banks of the Mississippi” to build a new capital, then sent a group of 50 or so laborers to clear the land where the Bayou St. John portage met the river – 😉 and you’ll never guess what happened then :-0 }}}}}

But these events are really the part of the opening blog entry for next year.

Culinary History, Xmas Chapter, 1st Draft

As many of my readers may already know, this blog is spinoff of “The 1718 Project”. Today I am trying something new. To date, (since 2010), the main energies of the project have been channelled into the production of a Culinary History of French Colonial Louisiana. The preceding entries have included some recipes and/or other mentions or inclusions from The Petticoat Rebellion (the book’s title), But now I have decided to present a finished chapter, albeit the first draft, (the full recipes will appear in the final published text) to see if it garners any reaction.If you care to, please leave your comments, or e-mail me, and/or visit the project website at http://1718neworleans.com. I would appreciate any and all feedback.

And don’t fret, my 300 Years Ago columns will continue.

PRC Chapter 11:  Suzanne Cooks for Christmas

The wheel of the year has turned once more, and Noël is fast approaching. This is easily my most favorite time of the year. Here in Louisiana, the weather is almost perfect throughout this season. It isn’t as warm as when I was a little girl in the islands, nor as cold, Icy, and snowy as the people from France often describe Noël in their homeland. The pleasant weather, cold enough to brace the blood, but not so cold as to slow down the business and commerce of the city, only serves to create a prosperous and vibrant holiday season.

By now, I have been here long enough to establish the Marigny’s household kitchen and garden as a well run operation. So its only with a glad heart that I sit down at the beginning of December to plan the Christmas season. The first step, of course, is to set the menu. Not just the menu for the main meal, but also all the accompaniments for before and after, as well as foods and treats to keep around the house throughout the festive season. This plan will serve to structure the shopping and food gathering for the next several weeks.

Once the menu is decided and along with the necessary shopping, it is also time now to begin decorating the house for the Yuletide gatherings and festivities. As long as there has been a France, Gallic homes, villages, and towns were hung all about with evergreens gathered from the local forests. People liked to mark these long dark nights with reminders of the greener times to come as the year turns and the days begin once again to lengthen with their local firs, pines, and other green and growing things. Here in Louisiana, the vegetation never really dies off and the pines, oaks, and evergreen shrubs happily give up their branches to decorate our homes. The ancient custom of the Yule Log burning throughout the long Christmas nights is also, for many, a fond memory of the Old Country. Our Rhenish (German) neighbors from upriver even have a custom from their old homes of bringing a whole tree, a smaller one of course, into the house and decorating it with colored ribbons, little keepsakes, and even some candles. These folks from the Rhine valley also had a wonderful custom of lighting bonfires along their rivers and waterways to light up the long solstice nights and some even say it marks the way for St. Nicholas or Pere Noel to pass over and bless their homes and settlements. These also help to light their families’ way to Midnight Mass, after all, this is the “main event” of the Christmas celebrations,

After the Christmas Eve Midnight Mass, all the shopping and decorating would come to purpose as the festivities and feasting commenced and proceeded through the morning meal and throughout the day. Now to begin, I think for the meal after Mass this year we will have:

Baked Glace’ Bananas,
Eggs, scrambled and deviled
Grits & Grillades
Daube Glace’  >>>> Rump Roast, Veal Rump, Pig’s Feet, Salt meat, onions, turnips, garlic, Bay Leaf, Lard, Sherry, Thyme, parsley, Salt, pepper, cayenne

(Note) Suzanne’s post-Midnight Mass Creole breakfast, which was mirrored throughout the colonial creole homes in New Orleans and beyond, later evolved (in Ante-Bellum days) into the Creole Reveillon.
As the great feast day wears on, the celebrations consist of general revelry/and playing pranks, songs, dancing, parades, parties, carol singing, etc. (Today, 2017, we call this goofing- off). Here in New Orleans, a curious custom has also evolved. To beautify and somewhat humanize the new city as it was (and is) being built up, the city fathers decided to plant the streets with orange trees (easily obtained from my home islands). As a consequence, during the Yuletide season, we have oranges all over the place. As such oranges have become an essential part of the New Orleans Christmas scene. Needless to say, orange cakes, orange jam, and stewed oranges are part of the Yule menu. Good children, even in the poorest homes, can usually find an orange or two among their gifts from Pere Noel.

But for me and my kitchen, the climax of every Christmas season is the Christmas dinner. Usually, the Marigny family ( extended to include aunts and uncles, cousins from the country, and other close friends and relatives from around town). The meal is traditionally the sit-down meal with all the trimmings. However, every family had its own traditions, and it may become a day-long buffet, or a picnic in the courtyard (weather permitting). This year, I am cooking my:

Creole Christmas Feast

Brandy Candied Pecans, Brown Sugar Nut Clusters,
Pecans, Walnuts, Brandy, Brown sugar

Oyster Dressing: The Trinity, Garlic, Oil, Bread Crumbs, a pit. or qt. of Oysters

Trout Meuniere: Butter, Flour, Lemon, Parsley, salt-pepper

Chicken Espagnole: Chicken, the Trinity, Garlic, Seasoned flour, bacon grease, ½ cup flour, qt. of chicken stock, salt-pepper-bay leaves- sugar

Orange Cake >>>>>Flour, sugar, eggs, baking soda, OJ

Wine, Coffee, Lemonade, and apres diner, brandy, coffee, tobacco pipes, and fine conversation.
>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>
HISTORICAL ADDENDA
A Note on French Catholicism

Recently a quote I encountered reading about the Austrian Emperor Franz Josef sets the perfect tone for a consideration of French Catholicism; “He was a good Catholic without thinking much about it.” Never has there been a better or more succinct description of French and/or Louisiana Catholicism.

As France, and the rest of Europe, emerged from the Catholic Middle Ages, society was rocked by the tidal wave of Luther’s Reformation. This is not the place to mark all the horrors, injustice, and tragedy of this ridiculous situation when Christians slaughtered each other because they went to the wrong church. It was little different in the European colonies. In North America, vast distances between the Protestant English, Catholic French and Spanish, and pagan Native Americans minimized this silliness, but it was never far from the surface. Besides, simple survival often trumped philosophical differences. Here in Louisiana, this cultural aspect of life was defined by French reaction to the ground shaking social changes rocking Europe during these centuries. The virtual theocracy of Richelieu’s reign during the 1600’s and the legacy of Marazin’s influence and the “divine’ kingship of Louis XIV’s long rule produced a curious riff on tradition Catholicism known as Gallicanism.

In Early Modern times (1500 – 1800), an ongoing conflict between church and state centered around the appointment of local or regional leaders (e.g. Bishops). The Catholic Church (for better or worse) since the fall of Rome had been the only recognizable form of authority throughout much of Europe. as a result the local bishop in a given region was usually a political as well as a spiritual leader. The Reformation in the 1500’s threw a wrench into this ancient system. Additionally, as Kings and nobility grew in political power, conflict about these episcopal appointments grew more VIOLENT. In France, the 1600’s saw the apex of this episcopal power under the reigns of Richelieu and then Marazin. When Marazin passed on, young Louis XIV shifted his authority to the throne. As part of this general move away from this Roman (papal) influence, a theological movement known as Gallicanism began to take form. But let us let the online Britannica explain in clearer terms than your poor author.

“The most notable champion of parliamentary Gallicanism was the jurist Pierre Pithou, who published his Les Libertés de l’église gallicane in 1594. This book, together with several commentaries on it, was condemned by Rome but continued to be influential well into the 19th century.
The best expression of theological Gallicanism was found in the Four Gallican Articles, approved by the assembly of the clergy of France in 1682. This declaration stated: (1) the pope has supreme spiritual but no secular power; (2) the pope is subject to ecumenical councils; (3) the pope must accept as inviolable immemorial customs of the French Church—e.g., the right of secular rulers to appoint bishops or use revenues of vacant bishoprics; (4) papal infallibility in doctrinal matters presupposes confirmation by the total church. Bishop Jacques-Bénigne Bossuet drafted the declaration in Latin and defended it in a conciliatory preamble. Though the articles were condemned at Rome by Alexander VIII in 1690 and were revoked in France by Louis XIV in 1693, they remained the typical expression of Gallicanism.”

http://www.britannica.com/EBchecked/topic/224387/Gallicanism
More details can be found in the Wikipedia article at: http://en.wikipedia.org/wiki/Gallicanism
In far away, isolated Louisiana, these factors produced an easy-going, common sense approach to religious matters. Most folks did not ponder the philosophical niceties of the Gallican interpretation of their faith. They were too busy trying to stay alive. Besides the Pope, and the King for that matter, were literally thousands of miles away, and even priests were few and far between. It was, to the Catholics of Louisiana, enough to be “a good Catholic without thinking much about it.” Thence, it not a quirk, that customs like Midnight Mass, Mardi Gras, All Saint’s Day, and Catholic schools have anchored themselves along the French Gulf Coast and have become hallmarks of our “Catholic” culture.

Roast Buffalo on the Fourth of July

Never in my wildest dreams did I imagine blogging about buffalo. So here goes nothing !!!!

This entry will be the first of many installments wherein recipes, meal planning, and cooking will take center stage. Volume Two of the Petticoat Rebellion; A French Colonial Culinary History has been in preparation for some time now. This 1718NewOrleans2018 blog is now the venue for the cooking and recipe information that will be included in the book. And what better day to begin than Independence Day, 2016, and what better dish to serve up on America’s birthday than a Buffalo Roast. For the past many years my family has usually served a roasted then smoked turkey. This year we decided on something different, but still uniquely American.

The context of the recipe and meal is the Natchitoches chapter of Volume Two. Natchitoches, in the words of one historian, “the most important frontier post in the Atlantic World” (of the 1700’s) was also the most western outpost of French Louisiana. Additionally, it was the point of contact between the Spanish and French empires in North America. Natchitoches was the channel – as the eighteenth century progressed – through which flowed much of Louisiana’s livestock trade. Although technically illegal, Spanish cattle and horses, and Native American “wild cattle” or American Bison came into the colonial economy. Thus to showcase this chapter of Louisiana’s culinary development . . .

Acquire a buffalo roast of your choice (we chose an eye of round roast), about 2 or 3 pounds will feed a family of four. Prep for roasting as you would any beef or pork roast.

Tricentennial Method:

Prepare a traditional Louisiana mirepoix or Holy Trinity plus Pope =
One medium bell pepper
One medium onion
1 or 2 stalks of celery
+ 3 or 4 toes of garlic (i.e. The Pope)
Finely chop the vegetables

Into a large iron pot (with cover), coat the bottom with olive oil, and sauté the mirepoix until soft, add some beef stock and slowly warm it all up.

Rub the buffalo roast with an herbal rub of your choice.

Place the roast fat side up into the pot, cover, and put it into an extremely slow oven (280 to 300 degrees) OR an electric slow cooker for several
( 3 or 4) hours.

When the roast it done, for the gravy move the pot to the stove and remove the roast, set aside to rest. The sauce is now essentially a beefy vegetable stew. Add some more stock and cooking flour, bring to a boil, season to taste (salt, pepper, Creole seasoning, etc.) and let boil for 15 to 30 minutes. If desired, slice the roast and add the meat to the gravy.

Serve with potatoes or rice, green beans, and hot bread.

Colonial Method:

Much stays the same, except the cooking. In place of an oven or slow cooker, the Native or colonial cook would be at a fire – either enclosed in a large fireplace or outdoors in a fire pit. The iron pot containing the meat and vegetables would be placed among the hot coals at first for a half-hour to an hour, then moved to a cooler area at the edge of the coals for the remaining several hours. If the inside fireplace had the luxury of an built in brick oven, the pot would have been placed there much like in our modern ovens.

300 years ago: September 1st, 1715. Death of Louis XIV

Sad news reaches Louisiana this month. Louis Quatorze is dead. Louisiana’s namesake is no more. The Sun King has set on the French Empire. Philippe II, Duke of Orleans, became regent in 1715 for his nephew, the future Louis XV. Philippe ruled France for the next eight years and gave his name to the capital city of the Louisiana colony. The Duke had little to do with the faraway colony, almost immediately granting it to Antoine Crozat and then in 1717 turning it over to John Law’s Mississippi Company, later called the Company of the West, and finally the Company of the Indies. Louisiana was thus a mercantile “for profit” colony until 1731 when it reverted back to the crown. It was largely the economic policies of these companies that led to the appearance and the reality of Louisiana as a generally neglected colony of France.

As my researches have shown, while this neglect had an important effect on the politics and economy of the colony, and while, at least in the official records, Louisiana always seems to be starving, it was, in fact, the settlers, the natives, and the slaves who really built the economy of the colony through their own labors with help provided by the vibrant activities of the unofficial smuggling trade and practices that formed the real foundation of French Louisiana and the cuisine that we still enjoy and celebrate today.

Don’t forget, the thesis propounded here may be found in the first volume of my work on French Colonial Culinary History, The Petticoat Rebellion, available on Amazon in print and Kindle as well as a free iBook at the iBookstore. The foundation of the ideas presented are listed in the Bibliography link found at the 1718 Project webpage – www. 1718neworleans.com

Stay tuned to this Facebook page for these Tricentennial moments marking notable events that occurred 300 years ago. And don’t forget the website and Facebook page are designed for collaboration. Let me know what you think.

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Ain’t Technology Grand !?!?

Hello Dear Readers,

This post is simply to inform you that the revised, updated, and latest corrected version of The Petticoat Rebellion (Version 1.3) is now available as a .pdf download from the cookbook page at the The 1718 Project main website (http://1718neworleans.com).

Thanks are due to all my patient readers who have put up with the typos, omissions, and bad grammar in the earlier versions. One of the glories of the electronic age is the ability to consistently make our resources more accurate and useful.

“Ain’t Technology Grand !?!?”

The raison d’être of the 1718 Project

And now that Volume 1 is “put to bed”, I think it may be time to begin thinking about and writing about The 1718 Project as a whole once again.

Thank you again for your continued support and encouragement as the Tricentennial grows ever closer.

 

 

 

 

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