By 1692, a total of 201 French Huguenots had settled at the Cape of Good Hope. [88] Jacobus Christians son, Abraham Faure (1795-1875), a religious activist and successful intellectual, went on not only to publish the appeal for the memorial in 1824 but also to start the first Dutch non-governmental newspaper, Die Zuid-Afrikaansche Tydschrift, in which this initial call to memorialize Huguenot culture appeared.[89]. The French Huguenot Memorial in Franschhoek suggests that, in addition to boosting wine and agricultural production, these original French refugees transmitted religious freedom, culture, and a sense of community to future generations of Huguenots. In addition to Champagne in Franschhoek, Abraham acquired three more farms in the Dwars Valley: Meerrust, Lekkerwyn and Boschendal, which he would eventually sell to his brother Jacques. Reformation In Germany The first Huguenot to arrive at the Cape, on 6 April 1652, was Maria de la Quellerie, the wife of the first governor of the Cape, Jan Van Riebeeck. November 2020 The exodus of French Huguenots to Protestant countries to escape persecution was a crucial event that spanned a century. Fourie and von Fintel, Settler Skills, 953-54. Religious persecution had also made them more determined and more prepared to overcome obstacles. Robert Ross, Status and Respectability in the Cape Colony 1750-1870: A Tragedy of Manners, (Cambridge: Cambridge UP, 1999), 43. Of the 185 refugees that arrived at the Cape Colony (twenty-one died en route), there were sixty-one children (twenty-eight girls and thirty-three boys) and 124 adults. This is episode 19 and we're looking at the years between 1679 and 1700 and developments in both the Cape and the interior of the sub-continent. 84, Cape exports fell by just over 1,600 leaguers, indicating the beginning of a market collapse. By 1692, a total of 201 . de Villiers, Pieter Marais, F.D. They were from multiple regions throughout France including significant wine-producing regions such as Champagne, Poitou, La Rochelle, Orlans, Ile de France, Languedoc and Provence. One could suppose that this practice of endogamous marriage could have been for reasons related to an elite desire to preserve French culture; however, given that recent historiography has shown no concerted attempt on the part of the refugees to preserve a distinctly French Huguenot culture, one is left to conclude that the reasons for the practice of endogamy were tied to the laws of inheritance at the Cape. His oratory gripped whole cities. Maria's grandfather had been a French Huguenot pastor. In the wine inventory entitled Vernaamste wynboere in die Kaapkolonie teen die eerste kwart van die Nentiende Eeu, 312-341, in Van Zyls book Kaaps Wyn, it shows that many spouses of French Huguenot winemakers are from other French Huguenot winemaking families as I will highlight in the next paragraph. These surnames are most common in South Africa due to the immigration of the French Huguenots to the Cape of Good Hope in the 17th century. Marq de Villiers, White Tribe Dreaming: Apartheids Bitter Roots as Witnessed by Eight Generations of an Afrikaner Family (New York: Penguin Books, 1989), 5. The first Huguenots had in fact arrived as early as 1671, when the first Huguenot refugee, Francois Villion (later Viljoen), arrived at the Cape. The Sticht Simondium, named after Pierre Simond, was indeed a monument to the French refugees in name. Days: 130. Wallis, F. (2000). The wine inventory that I use was composed by D.J van Zyl: Kaapse Wyn & Brandewyn 1795-1860 (Pretoria: Hollandsch Afrikaansche Uitgevers Maatschappij, 1975). The Dutch East India Company decides to send French Huguenot refugees to the Cape, the Dutch East India Company in Amsterdam decided to send French Huguenot refugees to the Cape. The Huguenots made a difference to South African society in another respect. Huguenot immigrants continued to arrive although colonial subsidies stopped in 1706. Many thousands were murdered. The first Huguenots arrived in the Cape in 1688, and brought with them an element of culture and sophistication that was sorely lacking from the ramshackle Company outpost. [101] Two factors had to be overcome, however. According to Van Zyl in Kaapse Wyn, 63-64, members of the Cape Wine Trade Committee included: J.F. The death toll exceeded 30,000 throughout the countryside of France. Not enough has been documented about the inner workings of this project to know why, ultimately, it failed. The French Huguenots at the Cape (Download) R100.00. In fact, while a small group of de Villiers family members accumulated wealth, influence and prestige, and became part of a winemaking elite, many more fell into a struggling lower class. Previously, the shortage of European women prompted many men to take half-caste slaves as brides or mistresses. Fourie and von Fintel, Settler Skills, 952-53. [73] These families in conjunction with families from the other major Huguenot winemaking names in ascendancy, such as Malan, Rossouw, Theron and Taillefert, came to constitute an elite winemaking community with a shared history that would endure at least through the early- to mid- nineteenth century. They were also skilled farmers who brought the fine art of winemaking to the Cape. When we consider this inheritance system in the context of Huguenot winemakers, genealogical studies point toward the conclusion that marriages were, before anything else, strategic alliances to acquire and conserve vineyards, with the goal of attaining and maintaining wealth, power and elite status. [14] Using Fourie and von Fintels economic study of the rise of a Cape aristocracy as a springboard, I argue that, through viticulture and winemaking, members of families like the de Villiers ascended to a Huguenot elite that exerted much influence over economic and cultural policy at the Cape. Their contributions to our culture, spiritual life and prosperity have been out of all proportion to their small numbers. [58] According to the opgaaf rolle (muster roll), the taxation records of the early eighteenth century, Abraham de Villiers possessed 6,000 vines in 1692. Its printers became the busiest in Europe. It also became, according to Ross, the prime nationalism of South Africa, against which all the subsequent ones, whether Afrikaner or African, reacted, either directly or at a remove.[115] Englishness became the measure by which what was acceptable in the Colony was determined. From the mid 1500s until the mid 1600s, Huguenots were persecuted in France for their religious beliefs. I refer to future generations who self-identify as coming from French Refugee families as "Huguenots." On Sunday, 1 March 1562, the Duke of Guise supervised the massacre of hundreds of Protestants in a church in Vassy. They provided Antoine and Rachel with their first house in Cape Town, before they moved to Stellenbosch, and Abraham left an inheritance to Rachel, which she then left, by common agreement with Antoine, to the only son who succeeded her, Abraham Faure (1717-1792), named after her father, Abraham de Villiers. This document is a summary of information on the Faure family, and the De Villiers family by marriage, found in books one and four (of eight) of the self-published A Faure Geneaology (2016), by A.P. In total, between 1688-89, 159 French refugees would arrive at the Cape. He accused winemakers in the Colony of succumbing to profit of the moment, which in turn led, in his view, to the depreciation [of] and disesteem for Cape wines. Two years later, Susanna married Claude Marais, who officially became the new owner of Meerust and Lekkerwijn. The examples presented do not represent an exhaustive study of the question of cultural assimilation, but the scholarly works that they draw from are indeed thorough and highlight a stark absence of indicators of transmitted religion, culture and community. Dynamic Christian Movement. According to the Dictionary of South African English, a leaguer was a unit of liquid measure in the Cape Colony equal to 120 to 136 imperial gallons (545 to 620 litres), but said by some to represent 150 imperial gallons (682 litres); Leaguer (noun), https://dsae.co.za/entry/leaguer/e04261 (accessed 23 October 2020). Richard Elphick and Hermann Giliomee (Middletown, Connecticut: Wesleyan University Press, 1989), 493-494. Reformation In England , revoked The Edict of Nantes with The Edict of Fontainebleau. September 2020 [98] While the call to vivify the memory of the forefathers might have been Abraham Faures motivation to publish the call for a memorial, given the predominance of contributions from influential winemakers and winemaking families, it is highly probable that the writers of the actual letter were motivated by forces and motivations intricately tied to the wine industry. [128] The establishment of the Paris-based Socit de lHistoire du Protestantisme Franais (Society for the History of French Protestantism) in 1852, and the subsequent appearance of national and regional Huguenot societies across the Atlantic World would eventually catalyze the crystallization of the Huguenot Society of South Africa. Since, as I will argue, "Huguenot" culture is an invention by generations that came after the original French Refugees, in this essay, I refer to the first-generation French Protestants who arrived in the Cape Colony, and the children that they had, as "French refugees." de Villiers, Pieter Marais and Gabr. With the inauguration of the apartheid regime within a South Africa freed from British rule, Afrikaners would finally be able to recognize the superiority of their cultural co-founders. Use Use this printable file folder project to enhance your children's learning about the French Huguenots and their contribution at the Cape in the 17th and 18th centuries. These poor men of Lyons went out in twos and boldly proclaimed the Word of God throughout Southern France, Northern Italy and Switzerland. The Catholic cause, already stained by Bloody Mary's persecutions in England, and the Duke of Alva's slaughter in the Netherlands, was now indelibly identified with the most bestial persecutions, tyranny and treachery. A complete list of the French refugees and the regions in France that they came from can be found in Garcia-Chapleaus Le Refuge Huguenot, 397-616. [102] Governor Craddock, who oversaw the Cape Colony from 1811 to 1814, attempted to foster wine production of better quality through the creation of an Office of the Taster of Wines. Rayner, Wine and Slaves: The Failure of an Export Economy and the Ending of Slavery in the Cape Colony, South Africa, 1806-1834, PhD diss, (Duke University, 1986), 33. [19], At the time of the Revocation of the Edict of Nantes in 1685, the refreshment post at the Cape had begun to expand into a Dutch settlement and was overseen by a Governor and his political council, who in turn reported to the Lords XVII. Beck, Corns. This revocation forbade Protestant church services, required the education of all children as Catholic, and prohibited emigration. Thefleur-de-lis(French lily) on her robe represents a noble spirit and character. In the case of South Africa, the Huguenot was similarly appropriated into national and local traditions. The more Farel explained his plans and described the situation in Geneva, the less Calvin felt inclined to stay. Coertzen, Documents and Commemoration, 307. Last episode we heard how new Governor Simon van der Stel who arrived in 1679 began a rapid expansionist policy in the Cape, including building two new towns - Stellenbosch and Drakenstein. All the names and filiations are transcribed as they are cited in this text. 4 (2014): 935. The last wild elephant was killed in the 1930s. Tracing the lineage of Jacques de Villiers (1661-1735) and his wife Marguerite Gardiol, Marq de Villiers humorously notes: Abraham [1707-1763] and Johanna had 12 children; no fewer than six of these married back into the de Villiers clan Of Jacques [1661-1735] and Marguerites 32 grandchildren, 12 married back into the family. [65] Marie de Villiers and Johannes Christoffel Schabort, who most likely did not have a viable heir, then transferred both of these properties back into a male de Villiers line, selecting Jacques son Jan de Villiers (1717-1796), a winemaker, as the heir to the two properties. Brink, Jacobus du Toit, Jacs. According to the Society, the iconography of the monument highlights that these refugees came to the Cape to escape persecution and that, once arrived, they created a collectivity rooted in art, culture, agriculture, viticulture, industry and, above all, freedom of religion. 1 (September 2011): 45-57; Pieter Coertzen, The Huguenots of South Africa in Documents and Commemoration, Nederduitse Gereformeerde Teologiese Tydskrif, 52, no. They all came originally from La Rochelle, and their family had previously worked successfully in wine for at least 100 years. Since very few of the French refugees and their winemaking descendants have been the subject of biographical studies, I have had to rely quite heavily on genealogical studies, anecdotal family histories and a wine inventory to trace relationships and inheritances in this study. [48] Indeed, this endogamy practiced by the small community of successful winemakers stood in stark contrast to the normative practice of exogamy by refugees outside of the wine industry. There and then he yielded and consented to serve in Geneva. [81] Then he was appointed Reader-Teacher of the Stellenbosch parish from 1719-1761. The first Huguenots arrived as early as 1671, when the first Huguenot refugee, Francois Villion (later Viljoen), arrived at the Cape. Despite being declared. In this article, I argue that the French refugee was first re-conceptualized by a very specific segment of the Cape population Huguenot-descendant winemakers for a very specific cause: to assert their identity through a memorial that was to stand in defiance of English nationalism in the early nineteenth century in the Cape. INDEX of the PROJECTS for the ships that brought French Huguenots from the Netherlands to the Cape. October 2020 Denis, The Cape Huguenots, 293; Vigne, South Africas First Published Work, 8-12; and Randolph Vigne, The Rev. The French Huguenot Society of South Africa claims that the Huguenot Memorial Monument inaugurated, not coincidentally, the same year as the brutal apartheid regime (1948) stands as a testament to the noble and courageous character of the French Protestant refugees. While much work needs to be done to bring together the genealogies of the French refugee winemaking families in a comparative study, cursory examination of the most successful winemaking families reveals similar endogamy. On refugee transmission of culture, see Garcia-Chapleau, Le Refuge Huguenot and 340-379; Wijsenbeek, Identity Lost, 79-102. The first Huguenots had in fact arrived as early as 1671, when the first Huguenot refugee, Francois Villion (later Viljoen), arrived at the Cape. M.I. At the time of the 1824 memorial attempt, David Pieter de Villiers, Jans son, had become a prosperous wine farmer like his father, owning among the most vines and leaguers of wine of all the refugee-descendant winemakers of that time. Louise de Coligny, the daughter of the murdered Huguenot leader, Admiral Gaspard de Coligny, married Prince William of Orange, leader of the Dutch Protestant resistance against the Spanish Catholics. The Huguenots were Protestants, members of the Reformed Church of France. [42] The most well known in todays historiography include: Josue Cellier from Orlans; Paul Couvret from near Orlans; the de Villiers brothers (Pierre, Jacques, and Abraham) from La Rochelle; Pierre Joubert from Luberon; the Le Roux brothers (Jean and Gabriel) from near Orlans; Jacques Malan from Luberon; Charles Marais from Plessis Marly; Franois Retif from near Orlans; and Isaac Taillefert from Champagne. The first Huguenots arrived as early as 1671, when the first Huguenot refugee, Francois Villion (later Viljoen), arrived at the Cape. In an example of matrilineal influence, it was his wife, Susanna Gardiol, and his brother Jacques who played a pivotal role in the building of his legacy. One such settle- ment was Manakin Town in Virginia, created in 1700 on the James River near present-day Richmond. His reasoning for this integration was 'that they could learn our language and morals, and be integrated with the Dutch nation'. [87] Jacobus Christian Faure became a winemaker, in the tradition of his grandmothers family, and was recorded as owning 77,000 vines in 1825. [80] It may be precisely the fact that de Villiers winemakers found themselves in a minority in their own expanding family that might explain, at least in part, their zeal for their heritage and commemoration thereof, as we shall see below. 4 (October 1983): 922. Because the Catholic majority would not tolerate a Protestant king of France, Henri declared himself a Catholic with the famous: comment. In an attempt to resolve this precarious economic practice, early British governors of the Cape identified the wine industry as the potential economic conduit to economic stability. Their forerunners were the Waldensians, a dynamic Bible study movement which arose in the 12thcentury, led by Peter Waldo, a merchant of Lyons. Similarly, critical studies of French Huguenot commemorations and scientific economic histories of the Cape Colony wine industry are limited and more recent. Pg 60. Stefan Estreicher, A Brief History of Wine in South Africa, European Review 22, no. J.P. Peires argues that the British economic policies of 1824-28, which represented a radical shift in colonial governance, could be held largely responsible for spurring what would come to be known as the Great Trek: the massive emigration of Afrikaners (Dutch-Huguenot-German Cape burghers) from the Cape to the northeastern hinterlands of South Africa, in search of a place where they could govern themselves according to the old Burgher regulations and duties.[111] Outraged at the prospect of the abolition of slavery, the institution upon which farmers of all types of agriculture relied heavily, Voortrekkers (Afrikaner frontiers people) vowed to leave the British colony and settle autonomously in a land where they could preserve the proper relations between master and servant.[112] While this trek only began en masse in 1835, many members of Huguenot families had already started to move northward and eastward in the decades prior. The first Huguenot to arrive at the Cape, on 6 April 1652, was Maria de la Quellerie, the wife of the first governor of the Cape, Jan Van Riebeeck. Jacques son David married a de Villiers Marie-Madeleine de Villiers, Pierres (1657-1720) daughter and thus is an example of marriage back into the de Villiers family. Richard Elphick and Hermann Giliomee (Middletown, Connecticut: Wesleyan University Press, 1989), 184-230. By 1692, a total of 201 French Huguenots had settled at the Cape of Good Hope. The Huguenots were Protestants, members of the Reformed Church of France. Van Zyl, Kaapse Wyn, 123. Large scale emigration was encouraged by the Cape of Good Hope colonial authorities and during 1688 and 1689 the first such arrivals occurred with many settling at Franschhoek (the French Corner). Van Ruymbeke describes the symbolic use of Huguenots in Massachusetts, South Carolina, and Virginia in North America and nationally in South Africa in his two articles Minority Survival and Lieux de mmoire et muses huguenots aux tats-Unis et en Afrique du sud, Bulletin de la Socit de lhistoire du Protestantisme franais (1903-2015) 157 (October December, 2011), 597-618. Regrettably for the organizers of the 1824 Huguenot memorial, the project never came to fruition. [116] Given this growing dominance of English nationalism and the escalating political changes and economic crises weathered by the French-descendent winemakers, it becomes next to impossible not to view the 1824 memorial attempt partially as an act of resistance. [25] Dispersed, the refugee families became effectively separated by distance. Antoine Alexandre Faure (1685-1736), the progenitor of the Faure family, arrived at the Cape in 1714 under a five-year contract with the VOC. History of A Faure Family Branch in Winemaking, accessed October 20, 2020, https://www.faurewine.com/wp-content/uploads/2019/07/faure-wines-story.pdf. Additionally, I will highlight how, contrary to the majority of French refugees and their descendants, this Huguenot elite came into power and influence through the inheritance of a culture of winemaking, the practice of endogamy, and the matrilineal transmission of hereditaments. The Huguenots of South Africa 1688-1988 (Cape Town: Tafelberg Publishers Limited, 1988), 87-88. Then in 1610, Henri IV was murdered and under the Catholic, Louis XIII, and his chief minister, Cardinal Richelieu, the Protestant Huguenots were placed under increasingly more severe pressure. Regarding the De Villiers fanily in the wine inventory: Van Zyl, Kaapse Wyn, 317-320. The arches are crowned with a shining golden sun of righteousness and the reflection pool below expresses the tranquillity that the Huguenots found in their verdant little valley. [10] Less is known, though, about how the Huguenot was first resuscitated locally in the Cape Colony. South Africa Online (Pty) Ltd. SouthAfrica.co.za. On 3 October 1685 the Dutch East India Company in Amsterdam decided to send French Huguenot refugees to the Cape for settlement. On the portrayed Southernmost point of Africa to where the frail ships transported the Huguenots, the symbols of their religion (the Bible), art and culture (the harp), the agriculture and viticulture (the sheaf of corn and grape vine) and industry (spinning wheel) are portrayed. Gavin Lucas, An Archaeology of Colonial Identity: Power and Material Culture in the Dwars Valley, South Africa (New York: Springer, 2006), 78-79. Faure, M.J. Harris and A.P.V Faure. After one attempt on his life failed, Farel whirled around and declared to the priest who had fired the bullet: With great evangelistic zeal, and skill in debating, Farel succeeded in winning most of French-speaking Switzerland to the Protestant Faith. The Dutch colony needed to develop agriculture in the Cape to supply the sailing ships with fresh produce, so they gave the French an area of land to begin growing crops. The Cape changed hands permanently, from Dutch rule to British rule, in 1814. [13] Then I introduce a study by Johan Fourie and Dieter von Fintel that convincingly posits that French refugee descendants did pass down savoir-faire related to vines and wine. This small but striking monument was built in 1938 to celebrate the 250th anniversary of the Huguenots arrival at the Cape. When the French refugees arrived in the Cape Colony, because of demographics, they were forced to enter into exogamous unions with the local Dutch and German families. [40] Clearly, the ratio of single men to single women tipped disproportionately in favor of exogamous marriage, and thus in favor of the dissipation of the French refugee culture. Henri of Guise was murdered on the orders of Henri III, who was then himself assassinated, leaving the Protestant Henri of Navarre as the only serious contender for the throne of France. In response to the establishment of this congregation, Governor Wilhelm Adriaen van der Stel (Simons son) wrote to the Lords XVII and stated that he did not want any further French refugees to be sent to the Cape. Behind her are three tall, graceful arches which represent the holy trinity. They were Huguenots, who were French Protestants who had been persecuted (treated cruelly and unfairly) by the Catholic government of France. The Huguenots quickly proved their conscientious and industrious nature, and their efforts led to a marked increase in the improvement of the quality of Cape wines.
Asp Net Core In Action, Third Edition,
Sweden Festivals 2022,
Sheriff Tiraspol - Zrinjski Mostar,
Part Of Me ~arachnida Remix~,
Fortnite Custom Music,
Debugging Techniques In Embedded Systems Pdf,
Roland Country Of Origin,
1/10 Oz Platinum Kookaburra,
February 2023 Hindu Calendar,
2023 Ultraliga Promotion,