Alex Genealogy

01/07/2026

I want to take a moment to clarify an important distinction that I believe is worth sharing for educational purposes. There is a difference between saying, "None of my family came from Africa" and "Not all of my family came from Africa." The first statement dismisses the reality of African ancestry and risks erasing the experiences of enslaved ancestors who endured unimaginable hardships. The second statement, however, acknowledges the diversity within one’s heritage while still honoring African roots.

This difference matters because it helps us talk about our family stories in a way that honors all parts of our heritage. I hope this encourages others to learn about their ancestors with honesty and pride, remembering every part of where they come from.

Now I share with you documented history as to why I say there is a difference. On November 12, 1790, Jacob SCHNELL sold ZOE to Florentin POIRET. ZOE, described as a “negro woman aged about 22” (born circa 1768), was identified as being from the "Nation of Poular." She was sold along with her two infant mulatto children: CLARISSE, a "Creole" child aged about 4 (born circa 1786), and JEAN BAPTISTE, aged about 3 (born circa 1787). I have identified ZOE as my maternal 5th great-grandmother.

On another side of my ancestry, I am a direct descendant of Claude AUCOIN. On August 12, 1785, Claude, his wife Marie Josephe SONNIER, also recorded as SUALNIER or SOIGNE, and their children, Perpetue AUCOIN and Anastasie AUCOIN, both of whom are my direct ancestors, arrived aboard the ship La Ville d’Archangel. I have attached the ship manifest documenting our AUCOIN ancestors. Shoutout to all my Acadian kinfolk!

Additionally, my family has a particularly close connection to the Acadians through my late grandfather's lineage. His great-great-grandfather, Charles NORMAND, born 1793, was the son of Perpetue AUCOIN, who was the sister of my other ancestor, Anastasie AUCOIN. Charles, the nephew of Anastasie, fathered a child with an enslaved woman named Fannie CESAIRE. Fannie, born in 1767 to the Mandinka people, carried the surname CESAIRE in honor of her father. Despite being over 50 years old at the time, Charles liberated Fannie and raised their child. Remarkably, my ancestor, the child of this union, was later found living with his White brother.

So as I give you my translated document, it is nothing more than a very interesting and complex genealogy of someone from Southwest Louisiana who isn’t excluding any of their ancestral ties, connecting family, and encouraging others to do the same—and I love it.

Spanish Translation:

Quiero tomarme un momento para aclarar una distinción importante que creo que vale la pena compartir con fines educativos. Hay una diferencia entre decir: "Ninguno de mi familia vino de África" y "No toda mi familia vino de África." La primera afirmación niega la realidad de la ascendencia africana y corre el riesgo de borrar las experiencias de los antepasados esclavizados que soportaron dificultades inimaginables. La segunda afirmación, sin embargo, reconoce la diversidad dentro del linaje de uno mientras honra las raíces africanas.

Esta diferencia es importante porque nos ayuda a hablar sobre nuestras historias familiares de una manera que respete todas las partes de nuestro patrimonio. Espero que esto anime a otros a aprender sobre sus antepasados con honestidad y orgullo, recordando cada parte de su origen.

Ahora comparto con ustedes una historia documentada que explica por qué digo que hay una diferencia. El 12 de noviembre de 1790, Jacob SCHNELL vendió a ZOE a Florentin POIRET. ZOE, descrita como una “mujer negra de unos 22 años” (nacida alrededor de 1768), fue identificada como proveniente de la "Nación de Poular." Fue vendida junto con sus dos hijos mulatos: CLARISSE, una niña "criolla" de unos 4 años (nacida alrededor de 1786), y JEAN BAPTISTE, de unos 3 años (nacido alrededor de 1787). He identificado a ZOE como mi quinta bisabuela materna.

Por otro lado de mi ascendencia, soy descendiente directa de Claude AUCOIN. El 12 de agosto de 1785, Claude, su esposa Marie Josephe SONNIER, también registrada como SUALNIER o SOIGNE, y sus hijos, Perpetue AUCOIN y Anastasie AUCOIN, ambos mis antepasados directos, llegaron a bordo del barco La Ville d’Archangel. He adjuntado el manifiesto del barco que documenta a nuestros antepasados AUCOIN. ¡Un saludo a todos mis parientes acadianos!

Además, mi familia tiene una conexión particularmente cercana con los acadianos a través del linaje de mi difunto abuelo. Su tatarabuelo, Charles NORMAND, nacido en 1793, fue hijo de Perpetue AUCOIN, quien era hermana de mi otra antepasada, Anastasie AUCOIN. Charles, el sobrino de Anastasie, tuvo un hijo con una mujer esclavizada llamada Fannie CESAIRE. Fannie, nacida en 1767 del pueblo Mandinka, llevó el apellido CESAIRE en honor a su padre. A pesar de tener más de 50 años en ese momento, Charles liberó a Fannie y crió a su hijo. Notablemente, mi antepasado, el hijo de esta unión, luego fue encontrado viviendo con su hermano blanco.

Así que, al entregarles mi documento traducido, no es más que una genealogía muy interesante y compleja de alguien del suroeste de Luisiana que no excluye ninguno de sus lazos ancestrales, conectando a su familia y animando a otros a hacer lo mismo—¡y me encanta!

French Translation:

Je voudrais prendre un moment pour clarifier une distinction importante que je pense utile de partager à des fins éducatives. Il y a une différence entre dire : « Aucun membre de ma famille ne vient d’Afrique » et « Toute ma famille ne vient pas d’Afrique ». La première affirmation nie la réalité des ancêtres africains et risque d’effacer les expériences des ancêtres esclavisés qui ont enduré des épreuves inimaginables. La deuxième, en revanche, reconnaît la diversité au sein de son héritage tout en honorant les racines africaines.

Cette différence est importante car elle nous aide à parler de nos histoires familiales d’une manière qui respecte toutes les facettes de notre patrimoine. J’espère que cela encouragera d’autres personnes à apprendre à connaître leurs ancêtres avec honnêteté et fierté, en se souvenant de chaque partie de leurs origines.

Je partage maintenant avec vous une histoire documentée qui explique pourquoi je fais cette distinction. Le 12 novembre 1790, Jacob SCHNELL a vendu ZOE à Florentin POIRET. ZOE, décrite comme une « femme noire âgée d’environ 22 ans » (née vers 1768), a été identifiée comme venant de la « Nation Poular ». Elle a été vendue avec ses deux enfants mulâtres : CLARISSE, une enfant « créole » âgée d’environ 4 ans (née vers 1786), et JEAN BAPTISTE, âgé d’environ 3 ans (né vers 1787). J’ai identifié ZOE comme étant mon arrière-arrière-arrière-arrière-arrière-grand-mère maternelle.

D’un autre côté de mon ascendance, je suis une descendante directe de Claude AUCOIN. Le 12 août 1785, Claude, son épouse Marie Josephe SONNIER, également connue sous les noms de SUALNIER ou SOIGNE, et leurs enfants, Perpetue AUCOIN et Anastasie AUCOIN, tous deux mes ancêtres directs, sont arrivés à bord du navire La Ville d’Archangel. J’ai joint le manifeste du navire documentant nos ancêtres AUCOIN. Salutations à tous mes cousins acadiens !

En outre, ma famille a un lien particulièrement étroit avec les Acadiens grâce à la lignée de mon défunt grand-père. Son arrière-arrière-grand-père, Charles NORMAND, né en 1793, était le fils de Perpetue AUCOIN, qui était la sœur de mon autre ancêtre, Anastasie AUCOIN. Charles, le neveu d’Anastasie, a eu un enfant avec une femme esclavisée nommée Fannie CESAIRE. Fannie, née en 1767 au sein du peuple Mandingue, portait le nom de famille CESAIRE en l’honneur de son père. Bien que Charles ait eu plus de 50 ans à l’époque, il a libéré Fannie et a élevé leur enfant. De manière remarquable, mon ancêtre, l’enfant issu de cette union, a ensuite été trouvé vivant avec son frère blanc.

Ainsi, en vous partageant mon document traduit, il ne s’agit que d’une généalogie très intéressante et complexe d’une personne du sud-ouest de la Louisiane qui n’exclut aucun de ses liens ancestraux, qui relie sa famille et encourage d’autres à faire de même—et j’adore cela !

01/07/2026

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👤 ABOUT ALEX DA’PAUL LEE

Founder of AlexGenealogy | Celebrity Genealogist

Alex Da’Paul Lee is a nationally recognized genealogist specializing in Southwest Louisiana and Southeast Texas Creole and Cajun ancestry with 17 years of experience. A former professional archivist with the St. Landry Parish Clerk of Court, his research is grounded in original courthouse records, Catholic sacramental registers, succession files, land deeds, emancipation records, and advanced DNA analysis.

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01/07/2026

Para quienes no lo sepan, Luisiana tiene vínculos muy estrechos con México. Varias familias de México se establecieron en Luisiana, de ahí que tantas familias ahora coincidan genéticamente en México.

Considerando que esta familia es de ascendencia mestiza y tiene vínculos españoles, he decidido compartir esto en español. Se adjunta una fotografía del Sr. Adam Papillon, nieto de la persona que aparece en el documento.

Aquí últimamente, familia, he estado muy ocupado aprendiendo mi nuevo puesto, por lo que no me he comprometido demasiado a compartir tanta genealogía; sin embargo, detrás de escena estoy trabajando un poco. Hoy me conecté con PAPPILLON y me presenté y lo que estoy haciendo para preservar la historia. Sé que a algunos de ustedes les puede parecer un poco extraño, sin embargo, cuando se trata de la parroquia de St. Landry, algunos de ustedes no se dan cuenta de esto, pero probablemente soy la única persona viva que conoce los orígenes de St. Landry de la misma manera que yo. hacer. Tomemos, por ejemplo, este registro fechado el 8 de noviembre de 1847, del tercer bisabuelo paterno de PAPILLON, Alexandre PAPILLON, comprando un terreno a Melanie CARRIERE, viuda de Valerie Donato BELLO. Aunque la mayoría de la gente asocia a la familia PAPILLON como una familia original de Bois Mallet, se establecieron en la comunidad de Grand Prairie antes de mudarse a Bois Mallet en 1847. El área ahora se conoce como la comunidad de Swords, donde se pueden encontrar varios PAPILLION que aún residen en el mismas tierras ancestrales. Gino y yo estamos conectados a través de cada uno de sus 8 bisabuelos que nos conectan con los mismos ancestros una y otra vez, ya que muchos de sus parientes cercanos comparten una coincidencia genética de ADN conmigo, mi madre y mi difunto abuelo Alex Lafleur.

Otros vínculos de Papillon también están unidos a la familia DONATO a través de la esposa de Martin, Marianne Duschesne. La madre de Marianne, Nannette St. LAURENT, es hermana de Marie CASTILLON, la madre de Eulalie SIMON, de donde desciende todo el PAPILLION, sin importar cómo se escriba. Esta es solo una breve historia de los orígenes de la familia y cómo llegaron a la parroquia de St. Landry desde la parroquia de Natchitoches.

Melanie CARRIERE vende un terreno a Alexandre PAPILLON, un hombre libre de color. Esto es lo que llevó a la familia PAPILLON a casarse con miembros de las familias bois Mallet. Sé que algunos de ustedes no me conocen personalmente, pero en menos de una hora podría saber más sobre la persona promedio que no han publicado. Eso es lo que pasa cuando sabes INVESTIGAR A LAS PERSONAS. Mi base de datos puede ayudar a la gente a comprender mucho sobre cómo las cosas llegaron a ser como son en las regiones de Luisiana que he explorado.

01/07/2026

So I came across a record dated 26 April 1902 that really made me pause and laugh a little.

Wilfred DONATO, also known as Willie Donato, was fined 50 dollars by Judge W. W. Heard for unlawfully shooting a pistol at the dog of Frank LASTRAPES.

Now here is the part that gets me.

This is the same Willie Donato who owned several animals of his own and was even known around the Bayou Teche for having pet alligators. Yes. Alligators.

So I have questions.
Did the dog bite him?
Did it mess with his animals?
Did it just bark one time too many?
Or did it cross some invisible Prairie Laurent you have gone too far line?

Because shooting at someone’s dog is not exactly a casual response, especially coming from a man who clearly loved animals and lived among them daily.

Willie was not just anybody either. He was a blacksmith by trade, a juke joint and saloon owner in the Prairie Laurent area, and a man who wore many hats, just like so many DONATO men before and after him. Born around 1878 to Francois Alcide DONATO and Marie Camille AUZUENNE, both free people of color, Willie lived a long, documented life.

His WWII draft card places him at Wyble’s Bridge. The 1950 census lists him as a saloon proprietor. And the photo I have of him shows him right where you would expect, at his shop, working.

And once again, the oral history passed down to me by my late cousin Betty GRIFFITH was spot on. The documents back her up every single time.

Still, I cannot help but laugh imagining the moment.

What do y’all think happened?
A bad dog day?
A boundary dispute?
Or just one of those everybody calm down moments that did not quite calm down?

Family history is not always polished. It is human, messy, and sometimes hilarious. And that is exactly why I love it.

Drop your theories below.

01/07/2026

If you didn’t know any better, looking at these photos, you might assume these individuals would have been labeled Native American or White on a census record. In reality, they were of mixed race ancestry, carrying multiple lineages within a single family.

Historically, race was not always a fixed or uniform category, especially in places like Louisiana. Depending on location, community knowledge, occupation, and who filled out the record, the same person could be recorded differently across documents. Some of my relatives were able to passe blanc, live as white, simply by moving to a new place where no one knew their family history. Once removed from local memory, their identity shifted on paper.

That is why you will sometimes see the same individual listed as mulatto, white, Indian, or free person of color across different records. It was not biology changing. It was perception, power, and social rules.

Today, because of the one drop rule, all of that nuance gets flattened. These same people would be classified simply as Black or African American, erasing the layered identities they actually lived with. That alone tells you everything you need to know about race. It is not scientific. It is social.

Family history exposes this truth in a way textbooks never can. Race has always been negotiated, enforced, and rewritten depending on the time and place.

And once you start tracing your own people, it becomes impossible to unsee.

01/06/2026

Would he be Black, Negro, Colored, Creole, White or Native American? The term “Mulatto” is one that many may encounter when researching their ancestors in historical census records. It historically referred to a person with one Black parent and one White parent, or more broadly, to individuals of mixed Black and White ancestry. While contemporary usage of the term has mostly faded, especially in how people identify themselves today, it remains relevant in the context of historical records. In my earlier post, I mentioned that some of my relative’s ancestors were listed as Mulatto in areas with a high concentration of Native Americans, suggesting that their ancestry could also include Native heritage.

However, some people argue that “Mulatto” only refers to a Black/White mix. To challenge that, I looked at how some Native Americans were classified as Mulatto. Take Leandre Pitre, for example. Leandre was the son of an Acadian, Leandre Pouponne Pitre, and a Native American woman. In various census records and even a newspaper article about unpaid store credit, Leandre is listed as either Native American or Mulatto, until the 1930 census, where he was listed as “Black” or “Negro.” This shift in classification from Native American to Mulatto and then to Negro illustrates how Native ancestry can be hidden or misrepresented in race classifications, further complicating the understanding of mixed heritage.

Additionally, Leandre’s family mostly married into Black families, and over time, they assimilated into the Black community. As a result, their descendants are now considered Black. In the case of Leandre, does he look “Negro” or “Black”? The census records alone don’t reveal the full story. For some, the term “Mulatto” is less about racial labeling and more about acknowledging mixed ancestry, rather than solely identifying as Black or African American.

01/06/2026

This is proof of there being documentation on Indian tribes in Louisiana. Thanks Christophe Landry, Ph.D.

This 18 March 1920 memorandum on Indian tribes in Louisiana at the time is really interesting, revealing prevailing attitudes but also some of the barriers to the communities' sustenance, progress, and self-governance.

I acquired this memorandum, and several others, from the Bureau of Indian Affairs when working on a paid joint historical and genealogical research project several years ago.

This page (1) only presents 3 such communities at Verdunville (St. Mary Parish), Charenton (ditto, the Chitimacha Nation), Bayou Lacombe (St. Tammany Parish). But the subsequent page mentions 2 others at Marksville (Avoyelles Parish, today's Tunica Biloxi Nation) and Kinder (Allen Parish, today's Coushatta Tribe).



Source: B.S. Gaetez to Commissioner of Indian Affairs, memorandum, 18 March 1920, "Chittemache Indians in Louisiana"; Record group 75, Records of the Bureau of Indian Affairs, National Archives, Washington, D.C.

01/06/2026

The nomination deadline for the 𝟐𝟎𝟐𝟔 𝐋𝐨𝐮𝐢𝐬𝐢𝐚𝐧𝐚 𝐏𝐫𝐞𝐬𝐞𝐫𝐯𝐚𝐭𝐢𝐨𝐧 𝐀𝐰𝐚𝐫𝐝𝐬 & 𝐋𝐨𝐮𝐢𝐬𝐢𝐚𝐧𝐚'𝐬 𝐌𝐨𝐬𝐭 𝐄𝐧𝐝𝐚𝐧𝐠𝐞𝐫𝐞𝐝 𝐏𝐥𝐚𝐜𝐞𝐬 is just a month away.

Each year, the Louisiana Trust honors individuals, organizations, & businesses for their impactful efforts to save historic places, build pride, & foster engagement in their communities.

🏆Make a Louisiana Preservation Award nomination: https://lthp.org/awards/

Since 1999, LTHP has recognized & advocated to save threatened historic sites across the state through its catalog of Most Endangered Places, calling attention to places that embody our cultural heritage & are in jeopardy of being lost.

Nominations are needed from the following parishes to round out our statewide representation on the MEP list:

▪ Allen
▪ Catahoula
▪ Concordia
▪ Jefferson Davis
▪ St. Martin

🏚 Make a Louisiana's Most Endangered Places nomination: https://lthp.org/most-endangered-places/

Nominations close February 9, 2026.

01/06/2026

My favorite books: https://www.amazon.com/shop/nytn?ref_=cm_sw_r_cp_ud_aipsfshop_80SZ55GVN3PE27XRN3YB_1 Check out my favorite books: https://www.amazon.com/s...

01/06/2026

This is one of my favorite photographs in my collection. My cousin Christoval SIMON [LACOUR], pictured with his accordion, circa 1894. Christoval was born around 1875 in Mamou, Louisiana, to Louis SIMON and Geneviève SIMON, a free woman of color. He was part of the Creole community of Evangeline Parish, many of whom later migrated to Liberty County, Texas, in the early 1900s.

Christoval married Marie Fillette DONATO, daughter of Alcide DONATO and Marie Camille AUZENNE, both free people of color. In 1929, his life was tragically cut short when he was killed during an attempted robbery by a group of young men trying to steal his moonshine. He left behind his wife and five young children.

This photograph is one of many that highlights the deep and often overlooked tradition of Creole musicians in and around the Mamou area. While Mamou is widely celebrated as the “Capital of Cajun Music,” the reality is far more layered. Many of its musical roots trace back to Creoles and descendants of Napoleonic soldiers who immigrated directly from France, shaping the sound long before it was given a single label.

01/05/2026

Clara was born on December 13, 1890 in Opelousas, Louisiana to Joseph SIMON and Julie GUIDRY. She was baptized on February 15, 1891, by Father A. DUBOURG, with Joseph DALCOURT serving as her godfather. Clara was deaf and never had children, but she played a vital role in her family. Her nieces fondly remembered her as the family babysitter, often sharing stories of her kindness and presence in their lives.

In historical census records, Clara was listed as "deaf and dumb," a term commonly used in the 19th and early 20th centuries to describe individuals who were deaf and unable to speak. The phrase, though outdated and offensive by today’s standards, reflected the limited understanding of disabilities at the time. It failed to acknowledge the abilities and humanity of those it labeled, reducing individuals like Clara to their perceived limitations.

Today, our language surrounding disabilities have evolved to be more compassionate and inclusive, emphasizing respect, dignity, and the acknowledgment of diverse abilities. Reflecting on how Clara was described in those records highlights how far society has come in understanding and valuing individuals with disabilities. Her contributions as a beloved family member remind us that she was much more than the limitations imposed by the labels of her era.