Van der Linden s work contributes to these debates in terms of its conclusion on cultural evolution within the Dutch Huguenot community. Throughout the book he provides one of the clearest investigations I have seen of the effects of abjuration, reminding that all refugees remained intimately connected to family members back home in France who had Published by Royal Netherlands Historical Society knhg Creative Commons Attribution 3.0 Unported License doi: /bmgn-lchr e-issn print issn accepted conversion to Roman Catholicism.
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Nomadism characterised the experience of many (arguably most) refugees, promoting an internationalist outlook and agenda that is suitably considered in this book.
Soldiers naturally feature in the story and it is a testament to the quality of Van der Linden s research and analysis that he has been able to integrate the experiences of Huguenots at all levels of society, encompassing both elite and ordinary refugees (168).
Part of this involved the construction of a new identity in which religion and escape narratives comforted them in exile and justified their retention of foreign habits, beliefs and even language at variance to the local population.
In this sense, Van der Linden s nuanced use of well-known evidence adds profitably to our appreciation of the psychology of the refugees, including the ordinary exile as much as the well-known (e.g. The book consists of three sections: The Economy of Exile, focussing on a narrative of exile from France to the Netherlands, Faith in Exile, a study themed around issues including faith and identity and Memories in Exile, a critical consideration of sources.
By the late-1690s, it was clear to most Huguenots that they must forever live beyond the borders of France if they hoped to persist in the practice of their faith free from persecution.
They, and their powerful patrons, had internationally failed to alter their fate.
The book makes a valuable contribution to the wide-ranging diaspora historiography of recent times. Van der Linden is, however, acutely aware of the rapid and wide-ranging movement of Huguenots between countries.
Understandably, the Huguenots have features prominently in debates on this topic and as an area of study themselves. This was especially the case for Calvinist ministers attempting to secure places for themselves and minister disparate flocks (68).
By studying medicine, he was able to establish a medical practice, ensuring the maximum freedom and respect attainable by Jews in Prussia (he was originally from Breslau now Wroclaw).
Upon embarking on an academic career, taking chances included specializing in the rising field of physiology.
The comprehensive account of Knegtmans expertise and the level of suspense the author maintains make the chapter particularly fascinating.