Le cas des Camisards
(Joutard 1977) au sujet de la revolte des Cevennes (1702-1704) est eloquent a ce propos.
Let God Arise: The War & Rebellion of the Camisards
39) Caroline Jacot-Grapa proposes some interesting parallels between religious enthusiasm as experienced by the Camisards
and aesthetic enthusiasm as conceived by Diderot and Rousseau; see "Le camisard
et le philosophe: sur l'enthousiasme" in Les Extremites des emotions.
From a Far Country: Camisards
and Huguenots in the Atlantic World" seeks to tell the history of the Huguenots and Camisards
, two groups of French Protestants who mostly chose to travel across the Atlantic to the new world for their faith and new opportunities.
Randall begins From a Far Country by situating her analysis of Camisards
and Huguenots within the historiography of early modern French and American Protestantism.
The latter concept calls for a comparison of these with other prophets associated with other, contemporary, religious movements/manifestations, some of which were rather distant from this one, for example the prophets James Nayler, Isaac de La Peyrere, and Jean de Labadie; and the movements of the Quakers, the Ranters, and the French Camisards
You enjoy the Donkey about as much regardless of whether Camisards
are garments or strong winds.
4) An approach exemplified by Rene Ailio's innovative historical films, such as Les Camisards
(1970), which centers on a 1702 Protestant insurrection and uses excerpts from diaries, and Moi, Pierre Riviere ayant egorge ma mere, ma soeur et mon frere (1975), based on a memoir written by a twenty-year old peasant who, in 1835, slaughtered his mother, brother and sister.
After the revocation of Edict of Nantes in 1685, a handful of Camisards
fled to England.
To this reviewer, however, the most significant misinterpretation is Lynn's attempt to heroize the army as the bete glorieuse et victorieuse while passing lightly over the draggonade's bete noire treatment of the Camisards
in Languedoc from 1685 to 1710.
THIS VOLUME was a very significant publication when it first appeared from the same press in a hardcover edition in 1987 under the title Spirit Possession and Popular Religion: From the Camisards
to the Shakers.
One step further back, French Protestant peasants in the Cevennes of southern France, who have maintained to the present day an astoundingly dense collective commemoration of their ancestors' Camisard
uprising against Louis XIV in 1702-4, will, while talking about the Camisards
, slip without a break to their own memories of being in the French Resistance in 1942-4, which was seen by them then, and is still seen now, as a modern re-enactment of the Camisard