The younger generation

The late 1960s mark the beginning of the so-called Cajun Renaissance; in 1968 a series of laws were passed which were meant to encourage the use of French. The state was declared officially bilingual, French instruction in high schools was mandatory, there was to be television in French, and the state was to foster international relations with other francophone nations. By the 1990s Cajun culture had acquired a definite cachet. However, French was no longer considered necessary either for economic reasons or for symbolizing Cajunness (Dubois and Melançon 1997: 86).

Our youngest generation (born at the beginning of the 1970s) are most influenced by the Cajun Renaissance, are proud to be Cajuns and are able to profit most from the increasing status accorded to Cajun ancestry as well as the important economic benefits from the rapidly expanding tourist industry. However, if identify is to be signaled by language, then it is left to English to accomplish that because the majority of the young generation interact most of the time with outsiders as well as with their friends and immediate family members only in English. They use French only with some of their older extended family members. The public display of Cajun culture to outsiders – part of the tourist industry - reinforces the use of English as a carrier of Cajun identity. The Cajun Renaissance changed the meaning of sounding Cajun. In a rather sharp turnaround, things Cajun became interesting to insiders and outsiders alike, especially the food and music, and tourists wanted to visit, participate in Cajun life, and bring home souvenirs. Now it is good to sound Cajun.

There is an important gender differentiation in the usage of several CajVE features in the younger generation. Young men return to the CajVE forms used by their grandparents’ generation, while young women generally use the standard variants introduced by the middle-aged speakers. We have called this change led by young men in the direction of the former stigmatized and stereotyped CajVE variants “recycling”.

The gendered pattern can be attributed to the fact that the Cajun Renaissance largely affects the sphere of traditional male activities such as boating, fishing and hunting, and the display of Cajun culture associated with tourism (e.g. few women participate in the traditional “courir du Mardi Gras” or take tourists on trips up the bayou). Music is traditionally an essential part of the Cajun male culture, although it is now in the hands of only the young men. Traditional Cajun music is coming back in favor, replacing the country-western style that the middle-aged generation preferred. Even Cajun cuisine is publicly displayed as part of the male domain. A higher percentage of Cajun men than women are involved in Cajun advocacy organizations or report listening to Cajun radio programs.

The symbols of traditional Cajun identity that are left to women are those associated with the family domain, including the raising of children and the pursuit of homecrafts. The shift from French to English which largely took place within the middle-aged generation means that young women no longer have any responsibility for passing on French to the children; their roles as Cajun torchbearers have been taken over by young men. Young women have not moved to recycle the CajVE features because they have fewer reasons than young men to associate themselves linguistically to the current understanding of a Cajun identity which is largely masculine.