History of the Zulu Social Aid & Pleasure Club, Inc.
Researched and compiled by the Historian Committee: Tom Price, Assistant Chairman, Don Short and Mirt Williams
Early in 1909, a group of laborers, who had organized a club named "The Tramps," went to Pythian Temple Theatre to see a musical comedy performed by the Smart Set. The comedy included a skit entitled, "There Never Was and Never Will Be A King Like Me," about the Zulu Tribe...That is how the Zulus began, as the many stories go. Years of extensive research by the Historian staff seem to indicate that the Zulu's beginning was much more complicated than that. The earliest signs of organization came from the fact that most of these men belonged to a Benevolent Aid Society. Benevolent Societies were the first forms of insurance in the Black community. Where for a small amount of dues, members received financial help when sick or financial aid when burying deceased members. Conversations with older members also indicated that in that era the city was divided into wards and each ward had its own group or "club." The Tramps were one such group. After seeing the skit, they retired to their meeting place, a room in the rear of a restaurant and bar in the 1100 block of Perdido Street, and emerged as the Zulus. This group was probably made up of members from the Tramps, the Benevolent Society and other ward based groups.
While the "Group" marched in Mardi Gras as early as 1901, their first appearance as Zulus came in 1909, with William Story as King. The group were raggedy pants, and had a Jubilee singing quartet in front of and behind King Story. His costume of "lard can" crown and "banana stalk" scepter had been well documented. The kings following William Story, (William Crawford-1910, Peter Williams-1912, and Henry Harris-1914), were similarly attired. 1915 heralded the first use of floats, constructed on a spring wagon, using dry good boxes. The float was decorated with palmetto leaves and moss and carried four Dukes along with the King. That humble beginning gave rise to the lavish floats we see in the Zulu parade today.
On September 20,1916 in the notary's office of Gabriel Fernandez, the Zulu Social Aid Club was incorporated. Twenty-two of the organization's officers and members signed the first official document.
It's been written that the early Zulus were a parody on the staid white celebration of Mardi Gras. Whether true or not, the Zulu did march to their on drum beat. They originally had members dress as females to serve as queen, and later, female impersonators "reigned" as queens, to finally using bona fide females as queens. Their queens were, and still are, toasted in front of Geddes, Moss, and Willis Funeral Home. There was no macabre intent meant by this tradition. The Geddes and Moss Funeral Home played an integral part in Zulu's beginning and have continued to do so throughout the years.
Zulus were not without their controversies either. In the 1960's during the height of Black awareness, it was unpopular to be a Zulu. Dressing in a grass skirt and putting on black face were seen as being demeaning. Large numbers of black organizations protested against Zulu and membership dwindled to approximately 16 men. James Russell, a long time member served as president in this period and is credited with holding the group together and slowly bringing Zulu back to the forefront.
In 1968 Zulu's route had taken them on St. Charles and Canal streets for the first time in modern era. Here to fore, to see the Zulu parade you had to travel the so-called "back streets" of the Black neighborhoods. The segregation laws of the period contributed to this, Zulu tradition also played a part. In those days, neighborhood bars sponsored certain floats and consequently, the floats were obligated to pass those bars. Passing meant stopping, as the bars advertised that the "Zulus will stop here." Once stopped at a sponsoring bar, it was difficult to get the rider out of the establishment, so the other floats took off in different directions to fulfill their obligations.
Of all the throws to rain down from the many floats in the parades during carnival, the Zulu coconut or "golden nugget" is the most sought after. The earliest reference to the coconut appears to be about 1910 when the coconuts were given from the floats in their natural "hairy" state. Some years later there is a reference to Lucus, "the sign painter," scraping and painting the coconuts. This, in all likelihood was the forerunner to the beautifully decorated coconuts we see today. Just as everything in Zulu's history, the coconut is not without controversy. With the proliferation of law suits from people alleging injury from thrown coconuts, the organization was unable to get insurance coverage in 1987. So that year, the tome honored tradition was suspended. After much lobbying, the Louisiana Legislature passed §B188,aptly dubbed the "coconut bill," which excluded the coconut from liability for alleged injuries arising from the coconuts handed from the floats. On July 8, 1988, then governor Edwards signed the bill into law.
Through the adversity, the Zulu organization has persevered. It has rein to the point of being not only the premier Black social organization, but is known internationally as one of the major Carnival organizations. Zulu also integrates itself in the community, from adopting public schools, providing scholarships for Southern University, to providing food baskets to needy families during the holiday seasons.
The Zulu Social Aid & Pleasure Club Inc., is the everyman club. The membership is composed of men from all walks of life--from laborers, City Mayor, City Councilmen, and State Legislators, to United States Congressman, educators, and men of other professions.
Zulu's history is illustrious and at times colorful and could fill volumes. It is also continual, with chapters being written constantly. This was an attempt to afford the reader insight on who and what we are.