Karipúna French Creole, also known as Amapá French Creole and Lanc-Patuá, is a French-based creole language spoken by the Galibi Marworno, which live in the Uaçá Indian Reservation in the Brazilian state of Amapá, on the Curipi and Oyapock rivers. It is mostly French-lexified except for flora and fauna terms, with a complex mix of substratum languages—most notably the Arawakan Karipúna language, identical with Palikúr.

Anonby notes that Portuguese tends to be the mother tongue for speakers under 60 in the Karipúna community, and Karipúna French Creole is the mother tongue primarily only for speakers over 60.

The Karipúna community includes a mix of ethnicities to such a degree that at times (such as in the early 1930s) doubt arose as to whether or not the Karipúna should be referred to as indigenous peoples. Alleyne and Ferreira explain that "today, the Karipúna people are a highly mixed group, comprising not only descendants of Amerindians, but also of Africans, Asians and Europeans, and mixtures thereof."

John Ladhams offers what is probably the best description of the migration and formation of the current-day Karipúna population. Members of the Arawakan, Tupían, and Cariban linguistic trunks were in contact with European explorers since the 16th century, and around 1830 to the 1840s, due to the Cabanagem, a revolt by a group of indigenous people from the Pará region moved to what is now Amapá and which was claimed by French Guiana. They joined with existing ethnic groups, thus coming into contact with French or Guianese Creole speakers. Moving between French Guiana and Brazil in hotly contested territory from the Ounary to the Oyapock rivers, and finally towards the Curipi, where the Karipúna now live, these groups were joined by "members of the Palikúr and Galibí tribes, as well as Guianan Creoles, Arabs, Chinese, Europeans, and Brazilians" and eventually settled in the Uaçá area. "These were ‘displaced Brazilians … called Karipúnas’." Furthermore in 1854, due to a gold rush in Approuague, many "coolies, Blacks, Chinese, Martinicans and French adventurers" moved to the Oyapock and Uaçá rivers, where the Karipúna inhabited, further contributing to the broad ethnic mix.

Ladhams explains the adoption of a French creole by the group as a result of the broad ethnic backgrounds of the Karipúna. "Since at least the 1840s," the Karipúna community was "a highly disparate group ... and that there would have been an immediate need for a medium for inter-ethnic communication. A prime candidate for this would have been Guyanais," as it was already used by parts of the Amerindian members and most of the non-Amerindian members of the Karipúna community.

In December 1900, the Amapá region was ceded to Brazil from France, putting the Karipúna community in Brazilian territory, and in the 1920s, "Brazilian authorities deemed it necessary to implement projects for occupying the formerly contested territory whose ‘frenchified’ populations were seen as a threat to the country's territorial integrity." As a result the Oiapoque Colonization Commission was created in 1920. Later in 1927, an inspection commission commanded by the Ministry of War began to patrol the Oiapoque and report on the groups living there. The reports were the first to use the term of "Karipúna" for the inhabitants of the Cupiri River, and has been the label employed since. The Ministry of War intended to "incorporate the Indians into society," and from 1934–37, and then from 1945 onwards, non-indigenous teachers were recruited by the government to teach in Karipúna villages. This education "played a fundamental role in formulating the contemporary identity of these groups, in the propagation of the use of Portuguese and in the configuration of the villages."

The 1970s "were marked by greater political participation of the Uaçá leaders," including the Karipúna amongst the other three groups in the Uaçá reserve, "who began to act in more organized fashion." Particularly, they opposed the installation of the proposed route for the BR-156 highway, and this struggle resulted in further pressure to fight for the demarcation of their land. A new route of the highway was eventually accepted with "the hiring of indigenous heads to assist in the inspection of the borders of the indigenous territory."

It was also during this period that the "Kheuól-to-Portuguese bilingual education programme was instituted, largely through the efforts of CIMI (the Catholic mission) and with the approval of FUNAI, and later MEC." Since this period, there has been a stated focus on promoting the maintenance of KFC as a second language and defending Amerindian rights while also providing a "bridge to the outside world," to a varying degree of success, often criticized, both by members of the community and linguistic anthropologists such as Jo-Anne Ferreira. Only in the 1990s did indigenous teachers, however, begin to receive training first by CIMI, then by the Organization of Indigenous Teachers of Oiapoque established in 2005, and now "many of the teachers are Karipúna or Galibi-Marwono."