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As Head of State, Head of the Church of England and the living symbol of the na-tional unity, the British monarch embodies the political and religious nstitutions of the United Kngdom.Consequently, the ceremones and events involvng the monarch and the royal famly const tute a central part of the civil religion of the nationstate.
A total of twenty-six monuments were erected in Szeged in the interwar years and further five in its catchment area. They were paid for by individual donations, religious denominations, regiments, schools, associations (for example, the commemorative tablet to Heroic Firemen), or were commissioned by the city. Most were created from public contributions, or with the support of the municipality. At the unveiling ceremonies the speakers referred to the monuments as though they were altars where people could come to pray and gather strength. Because of their lasting nature the monuments would forever proclaim the heroism of the soldiers who took part in the First World War. Approaching the phenomenon from the angle of the civil-religion, collective memory, and places of remembrance, the author examines the subject in newspapers, denominational materials and the minutes of general assemblies in the interwar years. She selects as a particular example the Gate of Heroes (Szeged) that illustrates the predominant national view of history and the civil religion of the period.
Emancipation and social engagement facilitated the Central European Jewry’s identification with the modern notion of national identity. During the Great War this often came into conflict with Jewish universalism. Those of Jewish denomination supporting the various national identity notions identified with the war aims and propaganda of the given nation while they tried to find the antetype of the new circumstances in the Jewish past and Judaism.
