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During and immediately after the First World War, there was a merging of Christian and nationalist traditions of martyrdom, expressed in the design of war cemeteries and war memorials, and the state funeral of the Unknown Warrior in 1920. John Wolffe explores the subsequent development of these traditions of 'sacred' and 'secular' martyrdom, analysing the ways in which they operated - sometimes in parallel, sometimes merged together and sometimes in conflict with each other. Particular topics explored include the Protestant commemoration of Marian and missionary martyrs, and the Roman Catholic campaign for the canonization of the 'saints and martyrs of England'. Secular martyrdom is discussed in relation to military conflicts especially the Second World War and the Falklands. In Ireland there was a particularly persistent merging of sacred and secular martyrdom in the wake of the Easter Rising of 1916 although by the time of the Northern Ireland 'Troubles' in the later twentieth-century these traditions diverged. In covering these themes, the book also offers historical and comparative context for understanding present-day acts of martyrdom in the form of suicide attacks.
Monumental Conflicts examines 20th century wars from the First World War to the First Gulf War, each chapter analyzing how public memory has evolved over time. The chapters raise fascinating questions about war and memory: Why are wars remembered as they are? What factors drive changes in public perception? What implications arise from remembering and commemorating a war or particular aspects of a war? What does public memory of a war say about us as a society? The volume is divided into three sections focusing on political evolution, negotiated memories of war, and national pride and covers international wars from Afghanistan to Vietnam and German deserter monuments to Vietnamese war tourism.
Across the twentieth century, the families of people who died in war and disaster were left to make sense of their sudden loss and navigate newfound grief. This book focuses the families of people who died in the First World War and in mining disasters in the early twentieth-century. These bereaved families were often denied access to bodies and choice over burial rights, all while dealing with the increased bureaucracy of death.Families created domestic memorials, which took on additional meaning because of this lack of memorial agency elsewhere. Although the ways that these families were bereaved each took place in different circumstances, the ways that families grieved were recognizable to one another: they drew on common memorial practices, augmented to take on special meaning after sudden death.This memorial material provided a vehicle for families to navigate their loss, but also to communicate the memory of the dead both externally, through donation to museums, and linearly, through ancestral lines. Drawing on a nuanced reading of a wide range of sources - from ephemera to administrative museum paperwork - this book explores family reactions to mass death events in early twentieth-century Britain. The result is a comparative and domestic perspective on mourning at the turn of the century that makes important contributions to the growing field of death studies, and will be of interest to those working on the First World War, interwar Britain, the history of work, the social history of the family, and the history of memorialization. 6 b&w illustrations
This is a study of the relationship between Anglicans and the armed forces, of the military heritage and history of the Anglican Communion, and the changing nature of this relationship between the mid-Victorian period and the 1970s. This era spanned a period of imperial expansion and colonial conflict round the turn of the twentieth century, the two World Wars, the Cold War, wars of decolonisation, and Vietnam. In terms of armed conflict, it was the bloodiest period in the history of humanity and marked the advent of weaponry that had the capacity to extinguish human civilization. This book assesses the contribution of an expansive Anglican Communion to the armed forces of the English-speaking world, examines the ways in which this has been remembered, and explores its challenging legacy for the twenty-first century Church of England.
Religion did much to shape contemporary British opinion and behaviour during the First and Second World Wars, but it featured rather less in the initial historiography of either conflict. The situation has changed considerably in the past half-century, with a steadily increasing number of academic and popular outputs on the religious aspects of the wars. As key milestones, in connection with the centenary of the First World War and the eightieth anniversary of the Second World War, have occurred or approach, it seems an appropriate time to take bibliographical stock. This volume is the first to offer an in-depth listing of modern literature, in English and other European languages, on British religion and the First and Second World Wars, both on the home front and in combat zones. Coverage extends to Judaism and alternative religion, as well as Christianity. More than 1,200 items are included, comprising monographs, book chapters, journal articles, and postgraduate theses. They are arranged by subjects, in separate sections on each war, with cross-references and a cumulative index of personal names. Carefully compiled over several years by an accomplished religious historian and bibliographer, the work will be an indispensable reference tool to those embarking on investigations into the religious landscape of Britain during the World Wars, and those who wish to discover what has been written about their chosen field to date. It will also help identify gaps in scholarship and encourage researchers to try and fill them.
A people's lifestyle is one thing, their death-style another. The proximity or distance between such styles says much about a society, not least in Britain today. Mors Britannica takes up this style-issue in a society where cultural changes involve distinctions between traditional religion, secularisation, and emergent forms of spirituality, all of which involve emotions, where fear, longing, and a sense of loss rise in waves when death marks the root embodiment of our humanity. These world-orientations, evident in older and newer ritual practices, engage death in the hope and desire that love, relationships, community, and human identity be not rendered meaningless. Yet both emotions and ritual have an uneasiness to them because 'death' is a slippery topic as the twenty-first century gets under way in Britain. In this work, Douglas J. Davies draws from a largely anthropological-sociological perspective, with consideration of history, literature, philosophy, psychology, and theology, to provide a window into British life and insights into the foundation links between individuals and society, across the spectrum of traditionally religious views through to humanist and secular alternatives. He considers memorial sites (from churchyards to roadside memorials); forms of corporeal disposal (from cremation to composting); and death rites in a range of religious and secular traditions.
Moving beyond the (now somewhat tired) debates about secularization as paradigm, theory, or master narrative, Periodizing Secularization focuses upon the empirical evidence for secularization, viewed in its descriptive sense as the waning social influence of religion, in Britain. Particular emphasis is attached to the two key performance indicators of religious allegiance and churchgoing, each subsuming several sub-indicators, between 1880 and 1945, including the first substantive account of secularization during the fin de siècle. A wide range of primary sources is deployed, many of them relatively or entirely unknown, and with due regard to their methodological and interpretative challenges. On the back of them, a cross-cutting statistical measure of 'active church adherence' is devised, which clearly shows how secularization has been a reality and a gradual, not revolutionary, process. The most likely causes of secularization were an incremental demise of a Sabbatarian culture (coupled with the associated emergence of new leisure opportunities and transport links) and of religious socialization (in the church, at home, and in the school). The analysis is also extended backwards, to include a summary of developments during the eighteenth and early nineteenth centuries; and laterally, to incorporate a preliminary evaluation of a six-dimensional model of 'diffusive religion', demonstrating that these alternative performance indicators have hitherto failed to prove that secularization has not occurred. The book is designed as a prequel to the author's previous volumes on the chronology of British secularization - Britain's Last Religious Revival? (2015) and Secularization in the Long 1960s (2017). Together, they offer a holistic picture of religious transformation in Britain during the key secularizing century of 1880-1980.
The ‘Great War for Civilisation’ was more than a European conflict. It was a global war spanning Asia, Africa and beyond. Drawing on original archival research in several languages and employing multidisciplinary frames of analysis, this innovative volume explores how race and empire were commemorated during the First World War Centenary.
This title seeks to question the modern idea that the Great War was regarded as a futile waste of life by British society in the disillusioned twenties and thirties. It concentrates on the planning of, fund-raising for, and erection of war memorials.
This book makes the case for a unique coastal-urban experience of war on the home front during the First World War, focusing on case studies from the north-east of England. The use of case studies from this region problematises an often assumed national or generalised experience of civilian life during the war, by shifting the frame of analysis away from the metropolis. This book begins with chapters related to wartime resilience, including analysis of pre-war fear of invasion and bombardment, and government policy on public safety. It then moves on to a discussion of power relations and the local implementation of policy related to bombardment, including policing. Finally, the book explores the ‘coastal-urban’ environment, focusing on depictions of war damage in popular culture, and the wartime and post-war commemoration of civilian bombardment. This work provides a multi-faceted perspective on civilian resilience, while responding to a recent call for new histories of the ‘coastal zone’.