Book contents
- Frontmatter
- CONTENTS
- Acknowledgements
- List of Contributors
- List of Figures and Tables
- Introduction
- Part I The Experience of Exile and the Consolidation of Religious Identities
- Part II The Experience of Exile and the Destabilization of Religious Identities
- Part III The Memory of Exile
- 10 Converso Migration and Social Stratification: Textual Representations of the Marrano from Iberia to Rome, 1480–1550
- 11 Conversos and Spiritualists in Spain and the Netherlands: The Experience of Inner Exile, c. 1540–1620
- 12 The Shaping of a Religious Migration: The Sacro Macello of 1620 and the Refugees from Valtellina
- 13 Calvinist Discourse on Cannibalism in the Context of the French Religious Wars: Jean de Léry and the Cultural Exile of the Tupí
- Notes
- Index
12 - The Shaping of a Religious Migration: The Sacro Macello of 1620 and the Refugees from Valtellina
from Part III - The Memory of Exile
- Frontmatter
- CONTENTS
- Acknowledgements
- List of Contributors
- List of Figures and Tables
- Introduction
- Part I The Experience of Exile and the Consolidation of Religious Identities
- Part II The Experience of Exile and the Destabilization of Religious Identities
- Part III The Memory of Exile
- 10 Converso Migration and Social Stratification: Textual Representations of the Marrano from Iberia to Rome, 1480–1550
- 11 Conversos and Spiritualists in Spain and the Netherlands: The Experience of Inner Exile, c. 1540–1620
- 12 The Shaping of a Religious Migration: The Sacro Macello of 1620 and the Refugees from Valtellina
- 13 Calvinist Discourse on Cannibalism in the Context of the French Religious Wars: Jean de Léry and the Cultural Exile of the Tupí
- Notes
- Index
Summary
Beginning in 1542, when Pope Paul III created the Holy Office of the Inquisition, the flight of Protestant refugees from various Italian city-states swelled from a trickle to a flood, joining the flow of emigrants headed northward towards those cities and territories where Protestant ideas prevailed. During their journey through the Alps, however, some of these émigrés interrupted their journey in Valtellina and the nearby valley dominated by the small but lively city of Chiavenna. This was a geographically and politically liminal location; these territories had once been subject to the dominion of the dukes of Milan, but from 1512 had become part of the Three Leagues of Graubünden or Grisons (TreLeghe Grigie), most of whose inhabitants in the following decades embraced the new religion. In contrast Valtellina, while falling under the political authority of the Three Leagues, remained in large part Catholic. All the same, it was the only territory in the Italian-speaking lands where Protestants were allowed a degree of religious freedom. Establishing themselves in what was culturally a borderline zone, the exiles retained their links to the traditions of their place of origin, spoke their own language and retained the hope of returning, even if only temporarily, to their homeland. It was from here that they also departed for a new and more distant exile after 1620.
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- Information
- Exile and Religious Identity, 1500–1800 , pp. 171 - 184Publisher: Pickering & ChattoFirst published in: 2014