Americanos franceses

Americans of French birth or descent

Para conocer el idioma que hablan algunas de estas personas, consulte Francés americano .

Americanos franceses

Franco-Americains
Bandera franco-americana
Los francoamericanos y los francocanadienses como porcentaje de la población por estado y provincia. [a]
Población total
10,329,465 [1] ~ 3% de la población de EE. UU. (2013) 8,228,623 (solo francés) 2,100,842 (francés canadiense)
Regiones con poblaciones significativas
Predominantemente en Nueva Inglaterra y Luisiana, con comunidades más pequeñas en otros lugares de los Estados Unidos contiguos , el mayor número total en California .
Idiomas
francés ( Francés de Luisiana Acadiense Misuri Francés de Nueva Inglaterra Quebecois francés )  · Inglés americano
Religión
Predominantemente católico , protestante minoritario
Grupos étnicos relacionados
Canadienses franceses , estadounidenses canadienses franceses

Parte de una serie de artículos sobre
Franceses
Comunidades nativas Francia Mónaco Bélgica Italia ( Aosta )
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Cultura Religión Literatura Música Cine Arquitectura Deporte Cocina Vestir Simbolos Sitios de Patrimonio Cultural
Historia Historia de Francia Guerras napoleónicas
Idioma francés Valonia Bretón Romance
Otro Lista de franceses Personas de ascendencia francesa Vascos Bretones Valones Inmigración de Córcega a Puerto Rico
v t mi

Franceses americanos o los franco-americanos ( franceses : Franco-AMERICAINS ), son ciudadanos o nacionales de los Estados Unidos que se identifican con tener total o parcial Francés o Francés Canadiense herencia, origen étnico y / o lazos ancestrales . ^{[2] [3] [4]} Sobre los francocanadienses, consulte los francocanadienses estadounidenses .

El estado con la mayor proporción de personas que se identifican con ascendencia francesa es Maine , mientras que el estado con la mayor cantidad de personas con ascendencia francesa es California. Muchas ciudades de EE. UU. Tienen grandes poblaciones de franco-estadounidenses . La ciudad con la mayor concentración de personas de origen francés es Madawaska, Maine , mientras que la mayor población de habla francesa por porcentaje de hablantes en los Estados Unidos se encuentra en St. Martin Parish, Louisiana .

En todo el país, hay alrededor de 10,4 millones de residentes estadounidenses que declaran ascendencia francesa ^[1] o ascendencia francocanadiense, y alrededor de 1,32 millones ^[5] hablan francés en casa según el censo de 2010 . ^{[6] [7]} Un adicional de 750.000 residentes estadounidenses hablan una lengua criolla basada en el francés , según la Encuesta sobre la Comunidad Estadounidense de 2011 . ^[8]

Mientras que los estadounidenses de ascendencia francesa constituyen un porcentaje sustancial de la población estadounidense, los franco-estadounidenses son menos visibles que otros grupos étnicos de tamaño similar. Esto es en parte debido a la tendencia de los grupos franco-estadounidenses para identificar más estrechamente con las identidades regionales de América del Norte como el francés de Canadá , Acadia , Brayon , Cajunes o criolla de Luisiana que como un grupo coherente. Esto ha inhibido el desarrollo de una identidad franco-estadounidense unificada, como es el caso de otros grupos étnicos europeos-estadounidenses .

Historia

Artículos detallados: Nueva Francia e Historia de los Franco-Americanos

Algunos franco-americanos llegaron antes de la fundación de Estados Unidos , instalándose en lugares como el Medio Oeste , Luisiana o el Norte de Nueva Inglaterra . En estas mismas áreas, muchas ciudades y características geográficas conservan sus nombres dados por los primeros habitantes franco-americanos, y en resumen, 23 de los Estados Unidos Contiguos fueron colonizados en parte por pioneros franceses o canadienses franceses, incluidos asentamientos como Iowa ( Des Moines ), Missouri ( St. Louis ), Kentucky ( Louisville ) y Michigan ( Detroit ), entre otros. ^[9]Aunque se encuentran en todo el país, hoy en día los franco-estadounidenses son más numerosos en Nueva Inglaterra , el norte de Nueva York , el Medio Oeste y Luisiana. A menudo, los franco-estadounidenses se identifican más específicamente como descendientes de canadienses franceses , cajunes o criollos de Luisiana . ^[10]

Un segmento vital de la historia franco-estadounidense involucra a la diáspora de Quebec de las décadas de 1840 a 1930, en la que casi un millón de canadienses franceses se mudaron a los Estados Unidos, principalmente trasladándose a ciudades industriales de Nueva Inglaterra, huyendo de la recesión económica en Québec y buscando trabajos de manufactura en Estados Unidos. Históricamente, los canadienses franceses tenían una de las tasas de natalidad más altas de la historia del mundo, lo que explica su población relativamente grande a pesar de las bajas tasas de inmigración de Francia. Estos inmigrantes se establecieron principalmente en Québec y Acadia , aunque algunos eventualmente habitaron Ontario y Manitoba.. Muchos de los primeros inmigrantes francocanadienses a los Estados Unidos trabajaron en la industria maderera de Nueva Inglaterra y, en menor grado, en la floreciente industria minera en la parte superior de los Grandes Lagos . Esta ola inicial de migración estacional fue seguida luego por una reubicación más permanente en los Estados Unidos por parte de los obreros francocanadienses.

Luisiana

Más información: Cajuns , pueblo criollo de Luisiana y francés de Luisiana

Mapa de Nueva Francia alrededor de 1750 en América del Norte

El pueblo criollo de Luisiana se refiere a aquellos que descienden de los colonos coloniales de Luisiana, especialmente los de ascendencia francesa y española, pero también incluye a las personas de origen mestizo (cf. Criollos de color ). Los criollos de Luisiana de cualquier raza tienen una herencia europea común y comparten lazos culturales, como el uso tradicional del idioma francés y la práctica continua del catolicismo ; en la mayoría de los casos, las personas están relacionadas entre sí. Los de raza mixta también a veces tienen ascendencia africana y nativa americana. ^[11]Como grupo, los criollos de raza mixta rápidamente comenzaron a adquirir educación, habilidades (muchos en Nueva Orleans trabajaban como artesanos y artesanos), negocios y propiedades. Eran abrumadoramente católicos, hablaban francés colonial (aunque algunos también hablaban criollo de Luisiana ) y mantenían muchas costumbres sociales francesas, modificadas por otras partes de su ascendencia y la cultura de Luisiana. Las personas libres de color se casaban entre sí para mantener su clase y cultura social.

Los cajunes de Luisiana tienen una herencia única, generalmente se ven a sí mismos como distintos de los criollos de Luisiana a pesar de que varios documentos históricos también clasifican a los descendientes de los acadianos como créoles . Sus antepasados ​​se establecieron en Acadia , en lo que ahora son las provincias canadienses de New Brunswick , Nueva Escocia , la isla del Príncipe Eduardo y parte de Maine en los siglos XVII y XVIII. En 1755, después de capturar Fort Beauséjour en la región, el ejército británico obligó a los acadianos a prestar juramento de lealtad a la Corona británica.o enfrentar la expulsión. Miles de personas se negaron a prestar juramento, lo que hizo que fueran enviados, sin un centavo, a las 13 colonias al sur en lo que se conoce como la Gran Agitación . Durante la siguiente generación, unos cuatro mil lograron hacer el largo viaje a Louisiana, donde comenzaron una nueva vida. El nombre Cajun es una corrupción de la palabra acadia . Muchos todavía viven en lo que se conoce como el País Cajún , donde sobrevive gran parte de su cultura colonial. La Luisiana francesa , cuando fue vendida por Napoleón en 1803, cubría la totalidad o parte de los quince estados actuales de EE. UU. y contenía colonos franceses y canadienses dispersos a través de ella, aunque eran más numerosos en su parte más al sur.

Durante la Guerra de 1812 , los residentes de Luisiana de origen francés participaron del lado estadounidense en la Batalla de Nueva Orleans (del 23 de diciembre de 1814 al 8 de enero de 1815). Jean Lafitte y sus baratarianos fueron honrados más tarde por el general estadounidense Andrew Jackson por su contribución a la defensa de Nueva Orleans. ^[12]

En Louisiana hoy, más del 15 por ciento de la población del país de Cajun informó en el censo de los Estados Unidos de 2000 que se hablaba francés en casa. ^[13]

Otra fuente importante de inmigrantes a Luisiana fue Saint-Domingue , que obtuvo su independencia como República de Haití en 1804, tras la Revolución Haitiana ; gran parte de su población blanca (junto con algunos mulatos ) huyó durante este tiempo, a menudo a Nueva Orleans. ^[14]

Biloxi en Mississippi y Mobile en Alabama todavía contienen herencia franco-estadounidense desde que fueron fundadas por el canadiense Pierre Le Moyne d'Iberville .

La tribu Houma en Luisiana todavía habla el mismo francés que les habían enseñado hace 300 años.

Marqués de Lafayette , conocido como " El héroe de los dos mundos " por sus logros al servicio de los Estados Unidos en la Guerra de Independencia de los Estados Unidos .

Era colonial

Artículo principal: Hugonote § América del Norte

In the 17th and early 18th centuries there was an influx of a few thousand Huguenots, who were Calvinist refugees fleeing religious persecution following the issuance of the 1685 Edict of Fontainebleau by Louis XIV of the Kingdom of France.^[15] For nearly a century they fostered a distinctive French Protestant identity that enabled them to remain aloof from American society, but by the time of the American Revolution they had generally intermarried and merged into the larger Presbyterian community.^[16] In 1700, they constituted 13 percent of the white population of the Province of Carolina and 5 percent of the white population of the Province of New York.^[15] The largest number settling in South Carolina, where the French comprised four percent of the white population in 1790.^[17][18] With the help of the well organized international Huguenot community, many also moved to Virginia.^[19] In the north, Paul Revere of Boston was a prominent figure.

A new influx of French-heritage people occurred at the very end of the colonial era. Following the failed invasion of Quebec in 1775-1776, hundreds of French-Canadian men who had enlisted in the Continental Army remained in the ranks. Under colonels James Livingston and Moses Hazen, they saw military action across the main theaters of the Revolutionary War. At the end of the war, New York State formed the Canadian and Nova Scotia Refugee Tract stretching westward from Lake Champlain. Though many of the veterans sold their claim in this vast region, some remained and the settlement held. From early colonizing efforts in the 1780s to the era of Quebec's "great hemorrhage," the French-Canadian presence in Clinton County in northeastern New York was inescapable.^[20]

Midwest

From the beginning of the 17th century, French Canadians explored and traveled to the region with their coureur de bois and explorers, such as Jean Nicolet, Robert de LaSalle, Jacques Marquette, Nicholas Perrot, Pierre Le Moyne d'Iberville, Antoine de la Mothe Cadillac, Pierre Dugué de Boisbriant, Lucien Galtier, Pierre Laclède, René Auguste Chouteau, Julien Dubuque, Pierre de La Vérendrye and Pierre Parrant.

The French Canadians set up a number of villages along the waterways, including Prairie du Chien, Wisconsin; La Baye, Wisconsin; Cahokia, Illinois; Kaskaskia, Illinois; Detroit, Michigan; Sault Sainte Marie, Michigan; Saint Ignace, Michigan; Vincennes, Indiana; St. Paul, Minnesota; St. Louis, Missouri; and Sainte Genevieve, Missouri. They also built a series of forts in the area, such as Fort de Chartres, Fort Crevecoeur, Fort Saint Louis, Fort Ouiatenon, Fort Miami (Michigan), Fort Miami (Indiana), Fort Saint Joseph, Fort La Baye, Fort de Buade, Fort Saint Antoine, Fort Crevecoeur, Fort Trempealeau, Fort Beauharnois, Fort Orleans, Fort St. Charles, Fort Kaministiquia, Fort Michilimackinac, Fort Rouillé, Fort Niagara, Fort Le Boeuf, Fort Venango and Fort Duquesne. The forts were serviced by soldiers and fur trappers who had long networks reaching through the Great Lakes back to Montreal.^[21] Sizable agricultural settlements were established in the Pays des Illinois.^[22]

The region was relinquished by France to the British in 1763 as a result of the Treaty of Paris. Three years of war by the Natives, called Pontiac's War, ensued. It became part of the Province of Quebec in 1774, and was seized by the United States during the Revolution.^[23]

New England, New York State

Further information: New England French, Quebec diaspora, and French-Canadian Americans

In the late 19th century, many Francophones arrived in New England from Quebec and New Brunswick to work in textile mill cities in New England. In the same period, Francophones from Quebec soon became a majority of the workers in the saw mill and logging camps in the Adirondack Mountains and their foothills. Others sought opportunities for farming and other trades such as blacksmiths in Northern New York State. By the mid-20th century Franco-Americans comprised 30 percent of Maine's population. Some migrants became lumberjacks but most concentrated in industrialized areas and into enclaves known as "Little Canadas".^[24]

The Statue of Liberty is a gift from the French people in memory of the American Declaration of Independence.

French Canadian women saw New England as a place of opportunity and possibility where they could create economic alternatives for themselves distinct from the expectations of their farm families in Canada. By the early 20th century some saw temporary migration to the United States to work as a rite of passage and a time of self-discovery and self-reliance. Most moved permanently to the United States, using the inexpensive railroad system to visit Quebec from time to time. When these women did marry, they had fewer children with longer intervals between children than their Canadian counterparts. Some women never married, and oral accounts suggest that self-reliance and economic independence were important reasons for choosing work over marriage and motherhood. These women conformed to traditional gender ideals in order to retain their 'Canadienne' cultural identity, but they also redefined these roles in ways that provided them increased independence in their roles as wives and mothers.^[25][26]The Franco-Americans became active in the Catholic Church where they tried with little success to challenge its domination by Irish clerics.^[27] They founded such newspapers as Le Messager and La Justice. The first hospital in Lewiston, Maine, became a reality in 1889 when the Sisters of Charity of Montreal, the 'Grey Nuns,' opened the doors of the Asylum of Our Lady of Lourdes. This hospital was central to the Grey Nuns' mission of providing social services for Lewiston's predominately French Canadian mill workers. The Grey Nuns struggled to establish their institution despite meager financial resources, language barriers, and opposition from the established medical community.^[28] Immigration dwindled after World War I.

The French Canadian community in New England tried to preserve some of its cultural norms. This doctrine, like efforts to preserve francophone culture in Quebec, became known as la Survivance.^[29] A product of the industrial economy of the regions at the time, by 1913, the French and French-Canadian populations of New York City, Fall River, Massachusetts and Manchester, New Hampshire were the largest in the country, and out of the top 20 largest Franco-American populations in the United States, only 4 were outside of New York and New England, with New Orleans ranking 18th largest in the nation.^[30] Because of this, a number of French institutions were established in New England, including the Société Historique Franco-américaine in Boston, and the Union Saint-Jean-Baptiste d’Amérique of Woonsocket, the largest French-Catholic cultural and benefit society in the United States in the early 20th century.^[31]

Potvin (2003) has studied the evolution of French Catholic parishes in New England. The predominantly Irish hierarchy of the 19th century was slow to recognize the need for French-language parishes; several bishops even called for assimilation and English language-only parochial schools. By the 20th century, a number of parochial schools for Francophone students opened, though they gradually closed toward the end of the century and a large share of the French-speaking population left the Church. At the same time, the number of priests available to staff these parishes also diminished.

By the 21st century the emphasis was on retaining local reminders of French American culture rather than on retaining the language itself.^[32] With the decline of the state's textile industry during the 1950s, the French element experienced a period of upward mobility and assimilation. This pattern of assimilation increased during the 1970s and 1980s as many Catholic organizations switched to English names and parish children entered public schools; some parochial schools closed in the 1970s. Although some ties to its French Canadian origins remain, the community was largely anglicized by the 1990s, moving almost completely from 'Canadien' to 'American'.^[24][33]

Noted American popular culture figures who maintained a close connection to their French roots include musician Rudy Vallée (1901–1986) who grew up in Westbrook, Maine, a child of a French-Canadian father and an Irish mother,^[34] and counter-culture author Jack Kerouac (1922–1969) who grew up in Lowell, Massachusetts. Kerouac was the child of two French-Canadian immigrants, and wrote in both English and French. Franco-American politicians from New England include U.S. Senator Kelly Ayotte (R, New Hampshire) and Presidential adviser Jon Favreau, who was born and raised in Massachusetts.

Civil War

Franco-Americans in the Union forces were one of the most important Catholic groups present during the American Civil War. The exact number is unclear, but thousands of Franco-Americans appear to have served in this conflict. Union forces did not keep reliable statistics concerning foreign enlistments. However, historians have estimated anywhere from 20,000 to 40,000 Franco-Americans serving in this war. In addition to those born in the United States, many who served in the Union forces came from Canada or had resided there for several years. Canada's national anthem was written by such a soldier named Calixa Lavallée, who wrote this anthem while he served for the Union, attaining the rank of Lieutenant.^[35] Leading Confederate General P.G.T. Beauregard was a notably francophone Louisiana Creole.

Politics

Walker (1962) examines the voting behavior in U.S. presidential elections from 1880 to 1960, using election returns from 30 Franco-American communities in New England, along with sample survey data for the 1948–60 elections. From 1896 to 1924, Franco-Americans typically supported the Republican Party because of its conservatism, emphasis on order, and advocacy of the tariff to protect the textile workers from foreign competition. In 1928, with Catholic Al Smith as the Democratic candidate, the Franco-Americans moved over to the Democratic column and stayed there for six presidential elections. They formed part of the New Deal Coalition. Unlike the Irish and German Catholics, very few Franco-Americans deserted the Democratic ranks because of the foreign policy and war issues of the 1940 and 1944 campaigns. In 1952 many Franco-Americans broke from the Democrats but returned heavily in 1960.^[36]

As the ancestors of most Franco-Americans had for the most part left France before the French Revolution, they usually prefer the Fleur-de-lis to the modern French tricolor.^[37]

Franco-American Day

In 2008, the state of Connecticut made June 24 Franco-American Day, recognizing French Canadians for their culture and influence on Connecticut. The states of Maine, New Hampshire, and Vermont, have now also held Franco-American Day festivals on June 24.^[38]

Demographics

Distribution of Franco Americans according to the 2000 census

According to the U.S. Census Bureau of 2000, 5.3 percent of Americans are of French or French Canadian ancestry. In 2013 the number of people living in the US who were born in France was estimated at 129,520.^[39] Franco-Americans made up close to, or more than, 10 percent of the population of seven states, six in New England and Louisiana. Population wise, California has the greatest Franco population followed by Louisiana, while Maine has the highest by percentage (25 percent).

States with the highest percentage of Francos

State Percentage Maine 25.0% New Hampshire 24.5% Vermont 23.9% Rhode Island 17.2% Louisiana 16.2% Massachusetts 12.9% Connecticut 9.9% Michigan 6.8% Montana 5.3% Minnesota 5.3%

State Percentage Wisconsin 5.0% North Dakota 4.7% Washington 4.6% Oregon 4.6% Wyoming 4.2% Alaska 4.2% Missouri 3.8% Kansas 3.6% Indiana 2.7% Ohio 2.5%

States with the largest Franco communities

State Population California 1,303,714 Louisiana 1,069,558 Massachusetts 947,319 Michigan 942,230 New York 834,540 Texas 673,606 Florida 618,426 Illinois 485,902 Ohio 464,159 Connecticut 370,490 Maine 347,510

State Population Wisconsin 346,406 Missouri 345,971 Washington 339,950 Pennsylvania 338,041 New Hampshire 337,225 Minnesota 321,087 New Jersey 213,815 Virginia 212,373 Oregon 209,239 Rhode Island 206,540 Vermont 165,623

Historical immigration French immigration to the United States from 1827 to 1870[40]:39 Year French Immigrants Year French Immigrants 1827 1,280 1849 5,841 1828 2,843 1850 9,389 1829 582 1851 20,126 1830 1,174 1852 6,763 1831 2,038 1853 10,170 1832 5,361 1854 13,317 1833 4,682 1855 6,044 1834 2,989 1856 7,246 1835 2,696 1857 2,397 1836 4,443 1858 3,155 1837 5,074 1859 2,579 1838 3,675 1860 3,961 1839 7,198 1861 2,326 1840 7,419 1862 3,142 1841 5,006 1863 1,838 1842 4,504 1864 3,128 1843 3,346 1865 6,855 1844 3,155 1866 6,855 1845 3,155 1867 5,237 1846 10,583 1868 1,989 1847 20,040 1869 4,531 1848 7,743 1870 5,120 Total 242,231 Between 1820 and 1920, 530,000 French people came to the United States Distribution of French Americans in certain parts of the United States[41][42] State(s) Franco-Americans Percentage Midwest 2,550,000 21.6% New England 2,320,000 19.7% California 1,210,000 10.3% Louisiana 1,070,000 9.7% New York 835,300 7.1% Florida 630,000 5.3% Total 8,615,300 73% Deportation of Acadians from Acadia to Thirteen British Colonies in 1755[43] State Acadians Percentage Massachusetts 2,000 26.75% Virginia 1,500 20.06% Carolinas 1,027 13.74% Maryland 1,000 13.38% Connecticut 700 9.4% Pennsylvania 500 6.7% Georgia 450 6.0% New York 300 4.0% Total 7,477 100% Acadian immigration to Louisiana from Canada, New England, and France from 1763 to 1790[43] From Acadians Percentage Years Canada 4,000 56.34% 1763–1790 New England 1,500 21.13% 1765–1770 France 1,600 22.54% 1785 Total 7,100 100% Religion Creole girls, Plaquemines Parish, Louisiana, 1935 Most Franco Americans have a Roman Catholic heritage (which includes most French Canadians and Cajuns). Protestants would arrive in two smaller waves, with the earliest arrivals being the Huguenots who fled from France in the colonial era, many of whom would settle in Boston, Charleston, New York and Philadelphia.[44] Huguenots and their descendants would immigrate to the Massachusetts Bay Colony and the Provinces of Pennsylvania and Carolina due in large part to colonial anti-Catholic sentiment, during the period of the Edict of Fontainebleau.[45] The 19th century would see the arrival of others from Switzerland.[46] From the 1870s to the 1920s in particular, there was tension between the English-speaking Irish Catholics, who dominated the Church in New England, and the French immigrants, who wanted their language taught in the parochial schools. The Irish controlled all the Catholic colleges in New England, except for Assumption College in Massachusetts, controlled by the French and one school in New Hampshire controlled by Germans. Tensions between these two groups bubbled up in Fall River in 1884–1886, in Danielson, Connecticut and North Brookfield, Massachusetts in the 1890s and in Maine in the subsequent decades.[47][48][49][50] A breaking point was reached during the Sentinelle affair of the 1920s, in which Franco-American Catholics of Woonsocket,[51] Rhode Island, challenged their bishop over control of parish funds in an unsuccessful bid to wrest power from the Irish American episcopate.[52] In a 1957 treatise on urban history, American historian Constance Green would attribute some disputes between French and Irish Catholics in Massachusetts, Holyoke in particular, as fomented by Yankee English Protestants, in the hopes that a split would diminish Catholic influence.[53] Marie Rose Ferron was a mystic stigmatic; she was born in Quebec and lived in Woonsocket, Rhode Island. Between about 1925 and 1936, she was a popular "victim soul" who suffered physically to redeem the sins of her community. Father Onésime Boyer promoted her cult.[54] Education Further information: Category:French international schools in the United States Currently there are multiple French international schools in the United States operated in conjunction with the Agency for French Education Abroad (AEFE).[55] French language in the United States Further information: French language in the United States According to the National Education Bureau, French is the second most commonly taught foreign language in American schools, behind Spanish. The percentage of people who learn French language in the United States is 12.3%.[39] French was the most commonly taught foreign language until the 1980s; when the influx of Hispanic immigrants aided the growth of Spanish. According to the U.S. 2000 Census, French is the third most spoken language in the United States after English and Spanish, with 2,097,206 speakers, up from 1,930,404 in 1990. The language is also commonly spoken by Haitian immigrants in Florida and New York City.[56] As a result of French immigration to what is now the United States in the 17th and 18th centuries, the French language was once widely spoken in a few dozen scattered villages in the Midwest. Migrants from Quebec after 1860 brought the language to New England. French-language newspapers existed in many American cities; especially New Orleans and in certain cities in New England. Americans of French descent often lived in predominantly French neighborhoods; where they attended schools and churches that used their language. Before 1920 French Canadian neighborhoods were sometimes known as "Little Canada".[57] After 1960, the "Little Canadas" faded away.[58] There were few French-language institutions other than Catholic churches. There were some French newspapers, but they had a total of only 50,000 subscribers in 1935.[59] The World War II generation avoided bilingual education for their children, and insisted they speak English.[60] By 1976, nine in ten Franco Americans usually spoke English and scholars generally agreed that "the younger generation of Franco-American youth had rejected their heritage."[61] Settlements Cities founded Further information: List of U.S. place names of French origin St. Philip Street at Royal Street, French Quarter, New Orleans Biloxi, Mississippi was founded in 1699 by Pierre Le Moyne d'Iberville. Boise, Idaho, founded in the 1820s by French fur traders, means "wooded". Bourbonnais, Illinois was named after French Canadian fur trader Francois Bourbonnais. The first permanent resident was French Canadian fur trader Noel LeVasseur in the 1830s. Chicago, Illinois is derived from a French rendering of the Native American word shikaakwa, translated as "wild onion" or "wild garlic", from the Miami-Illinois language.[62][63][64][65] The first known reference to the site of the current city of Chicago as "Checagou" was by Robert de LaSalle around 1679 in a memoir written about the time.[66] Henri Joutel, in his journal of 1688, noted that the wild garlic, called "chicagoua," grew abundantly in the area.[63] Coeur d'Alene, Idaho French Canadian fur traders allegedly named the local Indian tribe the Coeur d'Alene out of respect for their tough trading practices. Cœur d'alêne literally means "heart of an awl". Davenport, Iowa was founded by Antoine LeClaire, a US army interpreter, in 1836. Detroit, Michigan was founded by Antoine de la Mothe Cadillac in 1701, a French army captain, and was originally called Fort Pontchartrain du Détroit, after the minister of marine under Louis XIV and the French word Détroit for "strait". Dubuque, Iowa was established as a lead mining site by Canadian Julien Dubuque in 1788. Duluth, Minnesota, so-named for an Anglicization of Daniel Greysolon, Sieur du Lhut, modern city established by English, first founded as early French fur-trading post. Dupont, Colorado, Du Pont, Georgia, Dupont, Indiana, Dupont, Ohio, Dupont, Pennsylvania, Dupont, Tennessee and DuPont, Washington, were all founded by the Du Pont family or other French settlers. French Camp, California was the terminus of the Oregon-California Trail used by French-Canadian fur traders (including Michel Laframboise) in the 1830s and 1840s, making it one of the oldest settlements in San Joaquin County. Galveston, Texas, first European settlement was established in 1816 by French pirate, Louis-Michel Aury, succeeded by Jean Lafitte, until the island's raiders were evicted by the US Navy in 1821. Grand Forks, North Dakota, originally "Les Grandes Fourches", when it was settled in the 1740s by fur traders. Green Bay, Wisconsin or La Baye, was founded by Jean Nicolet in 1634. Many residents of Green Bay are direct descendants of the French Canadian inhabitants and their families. Juneau, Alaska was founded in 1891 and named in honor of Joseph Juneau, a gold prospector from the region of Montreal, who settled the first mining camp in the area. Kaskaskia, Illinois was founded in 1703 by French Jesuit missionaries and was Illinois's first capital. Milwaukee, Wisconsin was founded settled by French traders most notably Jacques Vieau and established as a city by Solomon Juneau. Mobile, Alabama was founded in 1702 by Pierre Le Moyne d'Iberville and his brother Jean-Baptiste Le Moyne. It was the first capital of Louisiana. Natchitoches, Louisiana was founded in 1714 by Louis Juchereau de St. Denis. New Orleans, Louisiana was founded in 1718 by Jean-Baptiste Le Moyne and named after Philippe II, Duke of Orléans. New Paltz, New York was founded in 1678 by French Huguenots settlers, including Louis DuBois. New Rochelle, New York was founded by French Huguenots and named after La Rochelle, France. Peoria, Illinois was first settled with the establishment of Fort Crevecoeur in 1680, ceded to British after 1763; area of downtown was once site of "La Ville de Maillet" Pierre, South Dakota was named after Pierre Chouteau Jr., a fur trader of French Canadian origin, who built Fort Pierre, where the capital of Pierre stands today. Pittsburgh, Pennsylvania was originally surveyed in 1669 by Robert de La Salle and was a post of French and Dutch fur traders, prior to the construction of Fort Duquesne and modern founding by the English. Portage Des Sioux was founded in 1799 by Zenon Trudeau and François Saucier. Prairie du Chien, Wisconsin was established in 1685 by Nicholas Perrot as a fur trading post. Prairie du Rocher, Illinois was founded in 1722 by Sister Thérèse Langlois, four years after Fort de Chartres was built by Pierre Dugué de Boisbriand. Saint Charles, Missouri was founded by Louis Blanchette, a French Canadian, in 1769. Saint Louis, Missouri was founded by a French trader, Pierre Laclède, and his stepson, a trader from Louisiana, René Auguste Chouteau in 1764. Sainte Genevieve, Missouri was founded in 1735 by habitants. Saint Ignace, Michigan was founded by father Jacques Marquette in 1671. St. Joseph, Missouri was founded by Joseph Robidoux c. 1826. Saint Paul, Minnesota was established in 1838 by Pierre Parrant and settled by French Canadians. In 1841, it was named Saint-Paul by Father Lucien Galtier in honor of Paul the Apostle. Sault Sainte Marie, Michigan was founded in 1668 by fathers Jacques Marquette and Claude Dablon. Vincennes, Indiana was established in 1732 by François-Marie Bissot, Sieur de Vincennes and rallied to the cause of the American revolution with Father Pierre Gibault. States founded Arkansas – named by French explorers from the corrupted Indian word meaning "south wind". Arkansas Post was its first French establishment in 1686 by Henri de Tonti. Illinois – French for the land of the Illini, a Native American tribe. Also named from the Pays des Illinois which had a substantial population at the time of New France. French explorers Jacques Marquette and Louis Jolliet explored the Illinois River in 1673. In 1680, other French explorers constructed a fort at the site of present-day Peoria, and in 1682, a fort atop Starved Rock in today's Starved Rock State Park. French Canadians came south to settle particularly along the Mississippi River, and Illinois was part of the French empire of La Louisiane until 1763, when it passed to the British with their defeat of France in the Seven Years' War. Indiana – In 1679 the French explorer René-Robert Cavelier, Sieur de La Salle was the first European to cross into Indiana after reaching present-day South Bend at the Saint Joseph River.[67] French-Canadian fur traders soon arrived, bringing blankets, jewelry, tools, whiskey and weapons to trade for skins with the Native Americans. By 1702, Sieur Juchereau established the first trading post near Vincennes. In 1715, Sieur de Vincennes built Fort Miami at Kekionga, now Fort Wayne. In 1717, another Canadian, Picote de Beletre, built Fort Ouiatenon on the Wabash River. In 1732, Sieur de Vincennes built a second fur trading post at Vincennes. French Canadian settlers, who had left the earlier post because of hostilities, returned in larger numbers. Louisiana – from the French Louisiane, in honor of King Louis XIV of France. Named by Cavelier de La Salle who founded Louisiana and died in Texas. Many Acadians migrated to Louisiana and are today known as Cajuns. Maine – Two Jesuit missions were established by the French: one on Penobscot Bay in 1609, and the other on Mount Desert Island in 1613. The same year, Castine was established by Claude de La Tour. In 1625, Charles de Saint-Étienne de la Tour erected Fort Pentagouet to protect Castine. Michigan – French transcription of Ojibwe word Mishii'igan (syncopated as Mishiigan) which means "great lake". The French forts of Fort Saint-Joseph and Fort Michilimackinac, as well as the French establishments of Detroit and Saint Ignace were located in the area of Michigan which was part of New France. Minnesota – The first Europeans in the area were French fur traders who arrived in the 17th century. Explorers such as Daniel Greysolon, Sieur du Lhut, Father Louis Hennepin, and Joseph Nicollet, among others, mapped out the state. Missouri – The first European settlers were mostly ethnic French Canadians, who created their first settlement in Missouri at present-day Ste. Genevieve, about an hour south of St. Louis. They had migrated about 1750 from the Illinois Country. St. Louis was founded soon after by French from New Orleans in 1764. Vermont – comes from a contraction of French words, Vert, green, and mont, mount, mountain. It was named by the French explorer Samuel de Champlain. French seigneuries were subdivided along Lake Champlain at the time of New France, which was later given to the British colonies by the Treaty of Paris in 1763. Wisconsin – named after the Meskousing River. This spelling was later corrupted from the local Native American language to "Ouisconsin" by French explorers, and over time this version became the French name both for the Wisconsin River and for the surrounding lands. La Baye was Wisconsin's main community at the time of New France. English speakers anglicized the spelling to its modern form when they began to arrive in greater numbers during the early 19th century.[68] Historiography Richard (2002) examines the major trends in the historiography regarding the Franco-Americans who came to New England in 1860–1930. He identifies three categories of scholars: survivalists, who emphasized the common destiny of Franco-Americans and celebrated their survival; regionalists and social historians, who aimed to uncover the diversity of the Franco-American past in distinctive communities across New England; and pragmatists, who argued that the forces of acculturation were too strong for the Franco-American community to overcome. The 'pragmatists versus survivalists' debate over the fate of the Franco-American community may be the ultimate weakness of Franco-American historiography. Such teleological stances have impeded the progress of research by funneling scholarly energies in limited directions while many other avenues, for example, Franco-American politics, arts, and ties to Quebec, remain insufficiently explored.[69] While a considerable number of pioneers of Franco-American history left the field or came to the end of their careers in the late 1990s, other scholars have moved the lines of debate in new directions in the last fifteen years. The "Franco" communities of New England have received less sustained scholarly attention in this period, but important work has no less appeared as historians have sought to assert the relevance of the French-Canadian diaspora to the larger narratives of American immigration, labor and religious history. Scholars have worked to expand the transnational perspective developed by Robert G. LeBlanc during the 1980s and 1990s.[70] Yukari Takai has studied the impact of recurrent cross-border migration on family formation and gender roles among Franco-Americans.[71] Florence Mae Waldron has expanded on older work by Tamara Hareven and Randolph Langenbach in her study of Franco-American women's work within prevalent American gender norms.[72] Waldron's innovative work on the national aspirations and agency of women religious in New England also merits mention.[73] Historians have pushed the lines of inquiry on Franco-Americans of New England in other directions as well. Recent studies have introduced a comparative perspective, considered the surprisingly understudied 1920s and 1930s, and reconsidered old debates on assimilation and religious conflict in light of new sources.[74][75][76] At the same time, there has been rapidly expanding research on the French presence in the middle and western part of the continent (the American Midwest, the Pacific coast, and the Great Lakes region) in the century following the collapse of New France.[77][78][79][80] Notable people For a more comprehensive list, see List of French Americans. See also Acadians Canadian Americans Cajuns European Americans French Australians French Argentines French Brazilians French Canadians French Uruguayans Hyphenated American French language in the United States The Huguenot Society of America French language in Minnesota Louisiana Creole people Notes This map does not display data of people identifying solely as Acadian/Cajun, Creole, French-Canadian, Haitian, Métis or Québécois alone, due to the difficulty of determining overlap for multiple-ancestry or ethnicity responses. Many identified with "French" Census responses in the United States and Canada will have some overlap with "French – French-Canadian" and "French – Cajun", "Haitian – French" and other responses. Citations "2013 ACS Ancestry estimates". Factfinder2.census.gov. 2013. Archived from the original on 2020-02-12. Retrieved 2015-10-15. "French Americans – Dictionary definition of French Americans | Encyclopedia.com: FREE online dictionary". www.encyclopedia.com. Retrieved 2018-01-18. "Franco-American Alliance | French-United States history [1778]". Encyclopedia Britannica. Retrieved 2018-01-18. Barkan, Elliott Robert (2013-01-17). Immigrants in American History: Arrival, Adaptation, and Integration [4 volumes]: Arrival, Adaptation, and Integration. ABC-CLIO. ISBN 9781598842203. U.S. Census Bureau (2003). "Language Use and English-Speaking Ability: 2000" (PDF). U.S. Department of Commerce, Economics and Statistics Administration. Retrieved 2 March 2012. "LANGUAGE SPOKEN AT HOME BY ABILITY TO SPEAK ENGLISH FOR THE POPULATION 5 YEARS AND OVER : Universe: Population 5 years and over : 2010 American Community Survey 1-Year Estimates". Factfinder2.census.gov. Archived from the original on 2020-02-12. Retrieved 2015-03-14. Shin, Hyon B.; Bruno, Rosalind (October 2003). "Language Use and English-speaking Ability: 2000" (PDF). 2000 U.S. Census. U.S. Census Bureau. Ryan, Camille (2013). "Language Use in the United States: 2011 – American Community Survey Reports" (PDF). U.S. Census. p. 3. Archived from the original (PDF) on 2016-02-05. Retrieved 20 September 2015. Maurault, Olivier (November 1950). The French of Canada and New England. New York: The Newcomen Society of England in North America. US census 2010 Helen Bush Caver and Mary T. Williams, "Creoles", Multicultural America, Countries and Their Cultures Website, accessed February 3, 2009 Ingersoll, Charles Jared. History of the second war between the United States of America and Great Britain: declared by act of Congress, the 18th of June, 1812, and concluded by peace, the 15th of February, 1815 Vol.2, Lippincott, Grambo & Co., 1852, pp. 69ff. 1.6 million Americans over the age of five speak the language at home; Language Use and English-Speaking Ability, fig. 3 www.census.gov (PDF) "Haitian Immigration: 18th & 19th Centuries", In Motion: African American Migration Experience, New York Public Library, accessed 7 May 2008 Purvis, Thomas L. (1999). Balkin, Richard (ed.). Colonial America to 1763. New York: Facts on File. p. 163. ISBN 978-0816025275. Higonnet, Patrice Louis René (1980). "French". In Thernstrom, Stephan; Orlov, Ann; Handlin, Oscar (eds.). Harvard Encyclopedia of American Ethnic Groups. Harvard University Press. p. 382. ISBN 0674375122. OCLC 1038430174. Kurt Gingrich, "'That Will Make Carolina Powerful and Flourishing': Scots and Huguenots In Carolina in the 1680s," South Carolina Historical Magazine,' Jan–June 2009, Vol. 110 Issue 1/2, pp 6–34, Bertrand Van Ruymbeke, New Babylon to Eden: The Huguenots and Their Migration to Colonial South Carolina. U. of South Carolina Press, 2006. David Lambert, The Protestant International and the Huguenot Migration to Virginia (2009) Lacroix, Patrick (2019). "Promises to Keep: French Canadians as Revolutionaries and Refugees, 1775-1800". Journal of Early American History. 9 (1): 59–82. Eric Jay Dolin, Fur, Fortune, and Empire: The Epic History of the Fur Trade in America (W.W. Norton, 2010) pp 61–132 Ekberg, Carl J. (2000). French Roots in the Illinois Country. University of Illinois Press. pp. 31–100. ISBN 0-252-06924-2. Clarence Walworth Alvord, "Father Pierre Gibault and the Submission of Post Vincennes, 1778," American Historical Review Vol. 14, No. 3 (Apr., 1909), pp. 544–557 IN jstor Mark Paul Richard, "From 'Canadien' to American: The Acculturation of French-Canadian Descendants in Lewiston, Maine, 1860 to the Present", PhD dissertation Duke U. 2002; Dissertation Abstracts International, 2002 62(10): 3540-A. DA3031009, 583p. Waldron, Florencemae (2005), "The Battle Over Female (In)Dependence: Women In New England Québécois Migrant Communities, 1870–1930", Frontiers: A Journal of Women Studies, 26 (2): 158–205, doi:10.1353/fro.2005.0032, S2CID 161455771 Waldron, Florencemae (2005), "'I've Never Dreamed It Was Necessary To 'Marry!': Women And Work In New England French Canadian Communities, 1870–1930", Journal of American Ethnic History, 24 (2): 34–64[permanent dead link] Richard, Mark Paul (2002). "The Ethnicity of Clerical Leadership: The Dominicans in Francophone Lewiston, Maine, 1881–1986". Quebec Studies. 33: 83–101. doi:10.3828/qs.33.1.83. Hudson, Susan (2001–2002), "Les Sœurs Grises of Lewiston, Maine 1878–1908: An Ethnic Religious Feminist Expression", Maine History, 40 (4): 309–332 Stewart, Alice R. (1987), "The Franco-Americans of Maine: A Historiographical Essay", Maine Historical Society Quarterly, 26 (3): 160–179 "French Towns in the United States; A Study of the Relative Strength of the French-Speaking Population in Our Large Cities". The American Leader. Vol. IV no. 11. New York: American Association of Foreign Language Newspapers, Inc. December 11, 1913. pp. 672–674. "Ready to Dedicate Gatineau Shaft at Southbridge Today". The Boston Globe. Boston. September 2, 1929. p. 5. The memorial erected to State. Representative Felix Gatineau of Southbrldge, founder of L'Union St John the Baptist in America, the largest French Catholic fraternal organization in the United States, will be dedicated tomorrow. Labor Day and a parade in which 3000 persons will participate, will be a feature. Potvin, Raymond H. (2003), "The Franco-American Parishes of New England: Past, Present and Future", American Catholic Studies, 114 (2): 55–67 Richard, Mark Paul (1998), "From Franco-American to American: The Case of Sainte-Famille, An Assimilating Parish of Lewiston, Maine", Histoire Sociale: Social History, 31 (61): 71–93 Doty, C. Stewart (1993), "Rudy Vallee: Franco-American and Man from Maine", Maine Historical Society Quarterly, 33 (1): 2–19 Canada, French Canadians and Franco-Americans in the Civil War Era (1861–1865) D.-C. Bélanger, Montreal, Quebec, June 24, 2001 Walker, David (1962), "The Presidential Politics of the Franco-Americans", Canadian Journal of Economics and Political Science, 28 (3): 353–363, doi:10.2307/139667, JSTOR 139667 Weil, François (1990), "Les Franco-Americains et la France", Revue française d'histoire d'outre-mer, 77 (3): 21–34, doi:10.3406/outre.1990.2812 Edmonton Sun, April 21, 2009 "French in the US". netcapricorn.com. Retrieved 14 January 2017. Fohlen, Claude (1990). "Perspectives historiques sur l'immigration française aux États-Unis" (PDF). Revue européenne des migrations internationales. 6 (1): 29–43. doi:10.3406/remi.1990.1225. Archived from the original (PDF) on January 12, 2016. Retrieved December 4, 2012. Source of the data: US Census Bureau, « Population Group: French (except Basque) » Archived 2020-02-12 at archive.today, recensement de 2010 (9,529,969 habitants) US Census Bureau, « Population Group: French Canadian » Archived 2020-02-12 at archive.today, recensement de 2010 (2,265,648 habitants) Source of the data: Histoire des Acadiens, Bona Arsenault, Éditions Leméac, Ottawa, 1978 Rouse, Parke (July 7, 1996). "Huguenots sought freedom". Daily Press. Newport News, Va. Archived from the original on September 21, 2019. Spiegel, Taru (September 30, 2019). "Teaching French at Harvard and L'Abeille Françoise". 4 Corners of the World; International Collections. Library of Congress. Archived from the original on October 6, 2019. Auto racer Louis Chevrolet was a Swiss Catholic. He made automobiles bearing his name before selling out in 1915; General Motors purchased the brand in 1917. Rumilly, Robert (1958). Histoire des Franco-Américains. Montreal: Union Saint-Jean-Baptiste d'Amérique. Lacroix, Patrick (2016). "A Church of Two Steeples: Catholicism, Labor, and Ethnicity in Industrial New England, 1869–1890". Catholic Historical Review. 102 (4): 746–770. doi:10.1353/cat.2016.0206. S2CID 159662405. Lacroix, Patrick (2017). "Americanization by Catholic Means: French Canadian Nationalism and Transnationalism, 1889-1901". Journal of the Gilded Age and Progressive Era. 16 (3): 284–301. doi:10.1017/S1537781416000384. Lacroix, Patrick (2018). "À l'assaut de la corporation sole : autonomie institutionnelle et financière chez les Franco-Américains du Maine, 1900-1917". Revue d'histoire de l'Amérique française. 72 (1): 31–51. doi:10.7202/1051145ar. Woonsocket Rhode Island, A Centennial History, 1888-2000 The Millennium Edition pg. 87 Richard S. Sorrell, "Sentinelle Affair (1924–1929): Religion and Militant Survivance in Woonsocket, Rhode Island," Rhode Island History, Aug 1977, Vol. 36 Issue 3, pp 67–79 Green, Constance McLaughlin (1957). American Cities in the Growth of the Nation. New York: J. De Graff. p. 88. OCLC 786169259. Hillary Kaell, "'Marie-Rose, Stigmatisée de Woonsocket': The Construction of a Franco-American Saint Cult, 1930–1955," Historical Studies, 2007, Vol. 73, pp 7–26 "Rechercher un établissement." Agency for French Education Abroad. Retrieved on October 24, 2015. Melvin Ember; et al. (2005). Encyclopedia of Diasporas: Immigrant and Refugee Cultures Around the World. Springer. p. 528. ISBN 9780306483219. Ronald Arthur Petrin (1990). French Canadians in Massachusetts Politics, 1885–1915: Ethnicity and Political Pragmatism. Balch Institute Press. p. 38. ISBN 9780944190074. Claire Quintal, ed., Steeples and Smokestacks. A Collection of essays on The Franco-American Experience in New England (1996) pp 618-9 Quintal p 614 Quintal p 618 Richard, "American Perspectives on La fièvre aux États-Unis, 1860–1930," p 105, quote on p 109 For a historical account of interest, see the section entitled "Origin of the word Chicago" in Andreas, Alfred Theodore, History of Chicago, A. T. Andreas, Chicago (1884) pp 37–38. Swenson, John F. (Winter 1991). "Chicagoua/Chicago: The origin, meaning, and etymology of a place name". Illinois Historical Journal. 84 (4): 235–248. ISSN 0748-8149. OCLC 25174749. McCafferty, Michael (December 21, 2001). ""Chicago" Etymology". The LINGUIST List. Retrieved October 22, 2009. McCafferty, Michael (Summer 2003). "A Fresh Look at the Place Name Chicago". Journal of the Illinois State Historical Society. Illinois State Historical Society. 96 (2). ISSN 1522-1067. Archived from the original on 2011-05-05. Retrieved October 22, 2009. Quaife, Milton M. Checagou, (Chicago: University of Chicago Press., 1933). Allison, p. 17. "Origin of State Names". infoplease.com. Retrieved 14 January 2017. Richard, Sacha (2002). "American Perspectives on La fièvre aux Etats-Unis, 1860–1930: A Historiographical Analysis of Recent Writings on the Franco-Americans in New England". Canadian Review of American Studies. 32 (1): 105–132. doi:10.3138/CRAS-s032-01-05. S2CID 161389855. Pinette, Susan (2002). "Franco-American Studies in the Footsteps of Robert G. LeBlanc". Quebec Studies. 33: 9–14. doi:10.3828/qs.33.1.9. Takai, Yukari (2008). Gendered Passages: French-Canadian Migration to Lowell, Massachusetts, 1900–1920. New York City: Peter Lang. Waldron, Florence Mae (2005). "'I've Never Dreamed It Was Necessary to Marry!': Women and Work in New England French Canadian Communities, 1870–1930". Journal of American Ethnic History. 24 (2): 34–64. Waldron, Florence Mae (2009). "Re-evaluating the Role of 'National' Identities in the American Catholic Church at the Turn of the Twentieth Century: The Case of Les Petites Franciscaines de Marie (PFM)". Catholic Historical Review. 95 (3): 515–545. doi:10.1353/cat.0.0451. S2CID 143533518. Ramirez, Bruno (2015). "Globalizing Migration Histories? Learning from Two Case Studies". Journal of American Ethnic History. 34 (4): 17–27. doi:10.5406/jamerethnhist.34.4.0017. Richard, Mark Paul (2016). "'Sunk into Poverty and Despair: Franco-American Clergy Letters to FDR during the Great Depression". Quebec Studies. 61: 39–52. doi:10.3828/qs.2016.4. Lacroix, Patrick (2016). "A Church of Two Steeples: Catholicism, Labor, and Ethnicity in Industrial New England, 1869-1890". Catholic Historical Review. 102 (4): 746–770. doi:10.1353/cat.2016.0206. S2CID 159662405. Gitlin, Jay (2009). The Bourgeois Frontier: French Towns, French Traders, and American Expansion. New Haven: Yale University Press. Englebert, Robert; Teasdale, Guillaume, eds. (2013). French and Indians in the Heart of America, 1630–1815. East Lansing: Michigan State University Press. Barman, Jean (2014). French Canadians, Furs, and Indigenous Women in the Making of the Pacific Northwest. Vancouver: UBC Press. Teasdale, Guillaume; Villerbu, Tangi, eds. (2015). Une Amérique française, 1760–1860: Dynamiques du corridor créole. Paris: Les Indes savantes. Further reading Further information: French Canadian Americans § Further reading Albert, Renaud S; Martin, Andre; Giguere, Madeleine; Allain, Mathe; Brasseaux, Carl A (May 1979). A Franco-American Overview (PDF). I–V. Cambridge, Mass.: National Assessment and Dissemination Center, Lesley College; US Department of Education – via Education Resources Information Center (ERIC). Baird, Charles Washington (1885). History of the Huguenot Emigration to America, Dodd, Mead & Company, (online: Volume I) Blumenthal, Henry. (1975) American and French Culture, 1800–1900: Interchanges in Art." Science, Literature, and Society Bond, Bradley G. (2005). French Colonial Louisiana and the Atlantic World, LSU Press, 322 pages ISBN 0-8071-3035-4 (online excerpt) Butler, Jon. (1992) The Huguenots in America: A Refugee People in New World Society (Harvard UP) Brasseaux, Carl A. (1987). The Founding of New Acadia. The Beginnings of Acadian Life in Louisiana, 1765–1803, LSU Press, 229 pages ISBN 0-8071-2099-5 Childs, Frances Sergeant. (1940)French Refugee Life in the United States 1790–1800: An American Chapter of the French Revolution online Cote, Rhea Robbins. (1997) Wednesday's Child, Rheta Press, 96 pages ISBN 978-0-9668536-4-3 Cote, Rhea Robbins. (2013) 'down the Plains' , Rheta Press, 226 pages ISBN 978-0-615-84110-6 Ekberg, Carl J. (2000). French Roots in the Illinois Country. The Mississippi Frontier in Colonial Times, University of Illinois Press, 376 pages ISBN 0-252-06924-2 (online excerpt) Higonnet, Patrice Louis René. "French" in Thernstrom, Stephan; Orlov, Ann; Handlin, Oscar, eds. Harvard Encyclopedia of American Ethnic Groups, Harvard University Press, ISBN 0674375122, (1980) pp 379–88. Jones, Howard Mumford. (1927) America and French Culture, 1750–1848 online free to borrow Lagarde, François. (2003). The French in Texas. History, Migration, Culture (U of Texas Press, 330 pages ISBN 0-292-70528-X (online excerpt) Laflamme, J.L.K., David E. Lavigne and J. Arthur Favreau. (1908)  Herbermann, Charles, ed. (1913). "French Catholics in the United States". Catholic Encyclopedia. New York: Robert Appleton Company. Louder, Dean R., and Eric Waddell, eds. (1993). French America. Mobility, Identity, and Minority Experience Across the Continent, Louisiana State University Press, 371 pages ISBN 0-8071-1669-6 Lindenfeld, Jacqueline. (2002). The French in the United States. An Ethnographic Study, Greenwood Publishing Group, 184 pages ISBN 0-89789-903-2 (online excerpt) Monnier, Alain. "Franco-Americains et Francophones aux Etats-Unis" ("Franco-Americans and French Speakers in the United States). Population 1987 42(3): 527–542. Census study. Pritchard, James S. (2004). In Search of Empire. The French in the Americas, 1670–1730, Cambridge University Press, 484 pages ISBN 0-521-82742-6 (online excerpt) Rumily, Robert. (1958) Histoire des Franco Americains. a standard history Valdman, Albert. (1997). French and Creole in Louisiana, Springer, 372 pages ISBN 0-306-45464-5 (online excerpt) Weil, François. "Les Franco-Americains et la France' ("Franco-Americans and France") Revue Francaise d'Histoire d'Outre-Mer 1990 77(3): 21–34 External links Extensive studies, Documents, Statistics and Resources of Franco American History Franco American Women's Institute Institut français Dave Martucci, Franco-American flags, in Flags of the World Vivre en Orange County – French Community in Orange County, California Bonjour L.A. !- Bonjour L.A. ! Los Angeles with a French touch Council for the Development of French in Louisiana – a state agency. Oral History of French Canadians in Franklin County, New York and of a small sawmill and logging community in the Northern New York State populated by French Canadians