During Rein’s time at the HBS (Higher Burgerschool), Rein was quite social thanks to his father's involvement in clubs like the Tafelronde and Lionsclub in Schiedam, which organized activities for children. Their strong Catholic background, attending church weekly at Liduina church, greatly influenced Rein. The Schiedamse Lawn Tennisvereniging (SLV) was exclusively for Catholics, with no Protestants or others allowed to join.
The discussion of the emerging ‘counterculture’ within the Catholic context was almost non-existent and not accepted. Rein’s biggest act of rebellion was not to attend church every Sunday. During this period of anti-sectarianism, there was also an increase in interaction with other cities and peoples. This led his parents and Rein to gradually become more open to new ideas.
During his time at school, he participated in the Schiedam youth exchange program, for which he was asked to organize activities. The hosting of participants could easily take place at home because his parents encouraged him to interact with foreigners.
Participants in a youth exchange would just come for a two-week visit in Schiedam, and they had to get to know the people, and had to learn their language for a month at home were only English and German was spoken. Overall, it went very well. However, Rein’s grandfather was killed by the Germans. And his family lived with the grandmother in the grandparenmtal house, as was quite common at the time. The grandmother actually didn't want them to associate with the Germans or have them come to their house. Rein’s mother, in particular, pushed for it.
The Netherlands is a very small country surrounded by large countries like France, Germany, and England. The entire trade was with these countries. he doesn’t see a youth exchange as the expression of a European ideal, but rather as a way for cultures to get to know each other better. The European aspect for Rein was primarily the need to learn languages. During the exchange programme, Rein doesn't recall discussing serious European politics, but they did talk about bringing together people who had fought in wars years ago to create a more peaceful environment. This was easier for the English than for the Germans.
Early exposure to various people at different levels allowd him to navigate social situations. As a boy of fifteen, Rein talked with mayors, with company directors. He could ask questions and communicate effectively, and that has stayed with him my whole life. The ease with which you learn to communicate, looking back on youth exchanges, is incredibly helpful, according to Rein.
Friends in a Cold Climate: After the Second World War a number of friendship ties were established between towns in Europe. Citizens, council-officials and church representatives were looking for peace and prosperity in a still fragmented Europe. After a visit of the Royal Mens Choir Schiedam to Esslingen in 1963, representatives of Esslingen asked Schiedam to take part in friendly exchanges involving citizens and officials. The connections expanded and in 1970, in Esslingen, a circle of friends was established tying the towns Esslingen, Schiedam, Udine (IT) Velenje (SL) Vienne (F) and Neath together. Each town of this so called “Verbund der Ringpartnerstädte” had to keep in touch with at least 2 towns within the wider network. Friends in a Cold Climate looks primarily through the eyes the citizen-participant. Their motivation for taking part may vary. For example, is there a certain engagement with the European project? Did parents instil in their children a a message of fraternisation stemming from their experiences in WWII? Or did the participants only see youth exchange only as an opportunity for a trip to a foreign country? This latter motivation of taking part for other than Euro-idealistic reasons should however not be regarded as tourist or consumer-led behaviour. Following Michel de Certeau, Friends in a Cold Climate regards citizen-participants as a producers rather than as a consumers. A participant may "put to use" the Town Twinning facilities of travel and activities in his or her own way, regardless of the programme.
Integration of West-Europe after the Second World War was driven by a broad movement aimed at peace, security and prosperity. Organised youth exchange between European cities formed an important part of that movement. This research focuses on young people who, from the 1960s onwards, participated in international exchanges organised by twinned towns, also called jumelage. Friends in a Cold Climate asks about the interactions between young people while taking into account the organisational structures on a municipal level, The project investigates the role of the ideology of a united West-Europe, individual desires for travel and freedom, the upcoming discourse about the Second World War and the influence of the prevalent “counterculture” of that period, thus shedding a light on the formative years of European integration.
