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The settlers of New Netherland were obligated to uphold religious toleration as a legal right by the Dutch Republic's founding document, the 1579 Union of Utrecht, which stated that "everyone shall remain free in religion and that no one may be persecuted or investigated because of religion." For early American historians this statement, unique in the world at its time, lies at the root of American pluralism.
New Netherland and the Dutch Origins of American Religious Liberty offers a new reading of the way tolerance operated in colonial America. Using sources in several languages and looking at laws and ideas as well as their enforcement and resistance, Evan Haefeli shows that, although tolerance as a general principle was respected in the colony, there was a pronounced struggle against it in practice. Crucial to the fate of New Netherland were the changing religious and political dynamics within the English empire. In the end, Haefeli argues, the most crucial factor in laying the groundwork for religious tolerance in colonial America was less what the Dutch did than their loss of the region to the English at a moment when the English were unusually open to religious tolerance. This legacy, often overlooked, turns out to be critical to the history of American religious diversity.
By setting Dutch America within its broader imperial context, New Netherland and the Dutch Origins of American Religious Liberty offers a comprehensive and nuanced history of a conflict integral to the histories of the Dutch republic, early America, and religious tolerance.
- Sales Rank: #244821 in Books
- Brand: Brand: University of Pennsylvania Press
- Published on: 2012-04-06
- Original language: English
- Number of items: 1
- Dimensions: 9.10" h x 1.20" w x 6.20" l, 1.58 pounds
- Binding: Hardcover
- 376 pages
- Used Book in Good Condition
Review
"Evan Haefeli has written an original and quite provocative study of the alleged Dutch origins of religious toleration as a truly American value. The book eschews oversimplified revaluation and presents a nuanced picture of the colony's religious history. Of particular value is the author's familiarity with the literature in Dutch, quite rare even among American historians of New Netherland."—Willem Frijhoff, VU University Amsterdam
"New Netherland and the Dutch Origins of American Religious Liberty does nothing less than expand and transform our understanding of religious diversity and toleration in colonial Dutch North America. It will become required reading for anyone seriously interested in the early history of the mid-Atlantic colonies, the genesis of religious pluralism in America, or the history of religious toleration in the Dutch world."—Reviews in History
"Through an examination of the too-often neglected Dutch colony of New Netherland that places its subject firmly in the Atlantic context, Evan Haefeli makes vital contributions both to colonial American history and to American religious history writ large."—Francis Bremer, author of John Winthrop: America's Forgotten Founding Father
About the Author
Evan Haefeli is Associate Professor of History at Texas AandM University.
Excerpt. © Reprinted by permission. All rights reserved.
Preface
Religious tolerance has become a matter of great debate in recent years. When I first wrestled with the topic in the 1990s, it had seemed a fairly straightforward matter. However, since then, incidents and controversies on both sides of the Atlantic coupled with a new burst of more sophisticated scholarship have convinced me that tolerance is a much more complicated matter than we think. Though it is a central theme of American history, there is still much that we do not understand about what tolerance is or how it came to America. Dutch tolerance in particular became a topic of political controversy during the uproar over New York's so-called "9-11 Mosque" in the summer of 2010. Mayor Michael Bloomberg invoked the legacy of Dutch tolerance in defense of the construction of an Islamic religious center in lower Manhattan, while Dutch politician Geert Wilders drew on it to oppose the very same institution. How could the religious tolerance of New Netherland lead to two such diametrically opposed interpretations? Barriers of language, culture, and history make the case of the Dutch and their way of managing toleration particularly difficult for Americans to understand. Nonetheless, as Bloomberg and Wilders made clear, it remains a vital part of American culture and politics.
What follows is a new telling of an old story. This is not the first account of religious toleration in New Netherland, nor have I uncovered a trove of hitherto unused sources, though I have cast my research net wider than earlier scholars. Many of the Dutch sources I rely on are published and have been available in English translation for a hundred years or more (though it is always best to go back to the Dutch originals). Yet my version is significantly different from earlier accounts, in both scope and approach. Recent work in several languages by scholars on both sides of the Atlantic has helped me to set the story of Dutch America firmly within its broader Dutch context. Though I am an American historian, and my training and interests in that field led me to this topic, I have gone to some lengths to write a book as relevant to the Dutch as to Americans, in the hopes of provoking both to think more deeply about tolerance (a quality both nations claim to possess) as well as the history of New Netherland that connects us.
So far, the history of religious tolerance has tended to remain aloof from other methods of historical inquiry, though recently scholars have embraced a social historical approach to the topic. My work drew inspiration from the relatively new fields of Atlantic world history and borderlands history. Atlantic world history builds on the recognition that the American colonies were part of a trans-Atlantic world that included Europe, Africa, and the Caribbean in very important ways. Much of the work in the field is about motion, circulation, networks, and connections, tracing people, trade, and objects as they move about from place to place, only some of which wound up in the future United States. Religious issues, and a problem like religious toleration, have remained a secondary concern in the field, but there are clear parallels. In many ways, this study can be seen as an example of Atlantic world history as I feel it should be done, one aware of the connections, comparisons, and differences between various parts of a trans-oceanic community, in this case the Dutch world of the seventeenth century. Borderlands history, though it tends to focus on the American Southwest, has brought an awareness of the permeability of borders in early American history, and the importance of connections and conflicts between different groups of people across and around border zones, that is also relevant to my approach. Borderlands existed across the Americas, and between groups of Europeans as well between Europeans and indigenous Americans, the field's usual focus.
Above all, I hope my work will be of interest to students of religious tolerance. As religious tolerance comes under increasing scrutiny from a growing range of thinkers, it is becoming clear that it means different things to different people. We often presume there is—and was—a shared understanding about tolerance, yet on closer inspection it becomes clear that advocates for tolerance vary in their visions for coexistence. The seventeenth century was no different. Only then there were far more people who argued that tolerance was a bad idea than do so today. I have chosen to write an account of a particular time and place—New Netherland—because I believe the specifics of where, when, and how tolerance exists are not trivial. They are, in fact, essential. Examining the specifics makes clear that what we too often group together as "tolerance" contained a great diversity of possibilities and relationships. Connecting one instance with another, as with New Netherland and American religious liberty, turns out to be more of a challenge than had long been thought. It certainly cannot be taken for granted. My approach has been both chronological and thematic, uniting what have hitherto been treated as separate accounts into a single narrative, one that stresses the broader, Dutch context of what has long been considered an American story. My narrative, I hope, will encourage readers to think anew about a familiar story, a story of relevance to the histories of America, the Dutch and their empire, and religious tolerance.
Note on Translations, Transcriptions, and Dates
Translation is a crucial issue in the history of New Netherland, where many of the sources are in Dutch but have been translated into English, but not always perfectly. Where there is no English translation easily available, or with certain important phrases, I have made my own translation or checked to confirm the strength of the existing translation. However, since my primary goal is to pull Anglophone readers into research and thinking on the Dutch world, I have generally used the existing English translations of Dutch documents, preferring the recent translations of Charles Gehring to earlier ones whenever possible.
Dutch spelling of town names and certain words has been retained. The most important issue to keep in mind is the Dutch "ij," pronounced "aye" (like a cinematic pirate). Common terms, like south (zuid) and new (nieuw) have been rendered in English even as I have tried to preserve as much of the Dutch flavor as seems reasonable for an English-reading audience. With personal names I have followed the Dutch usage, where Pieter van Rooden or Jan de Meier is referred to as Van Rooden or De Meier but listed in the bibliography under Rooden and Meier rather than van or de.
Several Dutch cities, like Vlissingen, had English versions of their names, in this case Flushing. When discussing Dutch places in a primarily Dutch context, I have endeavored to use the Dutch name, but have used the English name when discussing the same place in a prevailingly English situation. Other towns had several names that changed over time, usually from a Lenape-related term to a Dutch and then an English one, as with Mespath-Middelburgh-Newtown. In these cases I have preferred the name that reflects the sovereign power claiming authority over it at the time, with the exception of The Hague (Den Haag).
When transcribing seventeenth-century English, I have preserved the existing spelling as much as possible. However, in cases of unusual spelling, where an "i" functions as a "j" or a "u" as a "v," for example, I have generally corrected it to modern usage to avoid confusing modern readers unfamiliar with the older conventions.
The Dutch switched to the modern calendar some two centuries before the English did. Consequently, dates are in New Style, with the occasional exception from after the conquest, when the English imposed their Old Style system of dating, which was ten days ahead of the New Style system.
Most helpful customer reviews
9 of 9 people found the following review helpful.
Overturns the myth of Dutch tolerance
By John M. Kleeberg
This important book risks having its light hid under a bushel: First, the title is misleading (the author proves that the Dutch had nothing to do with the origins of American religious liberty); second, although the author's thesis is innovative, well-argued, and well-documented, he pulls his punches when he criticizes scholars who have assumed the opposite; and third, the book runs the risk of being categorized as "History of Religion/History of Churches," which is something no one reads, instead of American history of the colonial period (Columbia's libraries, unfortunately, have assigned their copy to the theological seminary). The author's basic point is that the Dutch granted "freedom of conscience," which meant that people could think what they liked, so long as they kept to themselves. However, when Lutherans wished to use their own rite to baptize children; when Catholics wanted to hold processions; when Quakers wanted to engage in public disputes with Calvinists; or when Jews wanted to build synagogues, they all faced persecution, often quite severe persecution. Amsterdam, back in Holland, ended up being a tolerant city, but Amsterdam was atypical; Nieuw Amsterdam and the rest of the New Netherland colony were more characteristic of the rural Netherlands in its insistence on an official Reformed Church and its intolerance. A great virtue of the book is that it is not confined to New Netherland alone, but contrasts the situation in Dutch colonies in Brazil and Indonesia and Taiwan, plus helpful, contrasting cases in continental Europe (notably Danish tolerance in the town of Glueckstadt). The author also explicates the various religious differences and schisms with great clarity. The book is handsomely printed and fully sewn in signatures, with an attractive jacket and excellent maps. Quibbles: Glueckstadt is spelt without an umlaut (I am using an "e" here, because I don't know how the diacritics work in this program); there are many typos among the titles of the German books in the bibliography (although the Dutch is immaculate - indeed the author's command of that language is one of the virtues of the book); the author several times refers to the ruler of Brandenburg, but never calls him by his proper title (Elector) and also refers to a prince of Brunswick. There were several Brunswick duchies (not principalities) - it would be helpful to know which one was meant. On one page (which I cannot relocate) Enkhuizen is spelt in two different ways. The author ultimately argues that the contribution of the Dutch was a negative one: they kept the Middle Atlantic colonies out of English hands until 1664/1674, so that the English took over during a "single shining moment" when they had an interest in introducing religious toleration. This comes across as a last gasp argument that New Netherland, despite everything, has a relevance to American religious tolerance after all - I ended up convinced that New Netherland was irrelevant to American religious tolerance and that what really mattered was the Quaker colonies. All in all, an important book and an essential antidote to Russell Shorto's hagiography of New Netherland.
1 of 1 people found the following review helpful.
Factual History of Dutch Tolerance in New Netherlands
By E. Inker
This is one of those books that paint a true picture of Dutch "religious tolerance" in both New Netherlands as well as other colonies in the New World. Its refreshing to see a clear unvarnished prospective of historical events that surrounded those of Non-Calvinist Christians (Quakers, Lutherans, Baptists etc) as well as what some of the Dutch Director-Generals of New Amsterdam termed / considered "servants of Baal" (Jews, Moslems, Native Americans). While in theory, religious liberty was a general principal but in practice, this was not the case. Jaap Jacobs "The Colony of New Netherland: A Dutch Settlement in Seventeenth-Century America" clearly makes that point as well.
The book is clearly written and a very scholarly look at life in the Dutch colonies in the New World during the 17th Century.
1 of 1 people found the following review helpful.
An important book
By newportgirl
This book was very well researched and extremely thorough. It is a wonderful text focusing on the role of the Dutch in religious events of America's colonial history. This was the most comprehensive reading I've encountered on the role of the Dutch in relations to both the Quaker and Jewish immigration to the colonies. I found too much information in portions of the book and skimmed those topics I was either not interested in or unable to appreciate the details. As a historian reading for a better understanding of the role of the Dutch in regard to the emigration of Jews and Quakers to Rhode Island, I found this a very useful book.
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