This prelude of intra-European migration and familial diversity is important for a number of reasons. First, as crypto-Protestant immigrants living in the French Antilles, the de Bolognes, regardless of their wealth, had equality and inclusion problems. Second, just as it is far from surprising that the history of dispersal and its threat contributed to the formation of alternative familial ties among enslaved peoples of African descent in the Americas, by the same token, it is unsurprising that similar responses emerged among the coerced and dispersed religious migrants of Europe in the Atlantic world. This goes a long way towards explaining not only the siring of Saint-Georges but also the normalization of the increase in African diversity within Europe and European families. The massive refugee crisis that accompanied the religious wars between 1524 and 1648 and persecution had already so shuffled the demographic make-up of continental Europe that the immigrant experience and living in diversity were predominant. Thus, by the time of Saint-Georges's birth, more than a century of migration had shaped diverse familial identities in Europe. The factors shaping the latter included intra-European migration as well as resettlement in the Americas. Families like the de Bolognes were, quite often, not age-old, nativeborn subjects of the metropolitan powers whose colonies they inhabited. Given this diversity, resettlement in the Americas and/or everyday life with still more newcomers, whether Fulani, Mandinke, Wolof or otherwise, perhaps did not  
require as much adaptation as scholars once thought. And then, in the eighteenth century, two generations later, many of the refugees-turned-planters returned to Europe with a sociopolitical vengeance, African offspring and all. This diversity meant that the socioeconomic environment, especially in the Basse-Terre region of Guadeloupe, was far more complex than any understanding that categories of analysis like 'race' or even 'ethnicity' would allow.