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By Paul A. Hanebrink

During this vital old account of the position that faith performed in defining the political lifetime of a contemporary nationwide society, Paul A. Hanebrink exhibits how Hungarian nationalists redefined Hungary-a liberal society within the 19th century-as a narrowly "Christian" country within the aftermath of global battle I. Drawing on remarkable archival examine, Hanebrink uncovers how political and spiritual leaders demanded that "Christian values" impression public existence whereas insisting that faith shouldn't ever be diminished to the prestige of an easy nationalist symbol.In safety of Christian Hungary additionally explores the emergence of the concept that a damaging "Jewish spirit" used to be the nationwide enemy. In combining the ancient examine of antisemitism with newer concerns of faith and nationalism, Hanebrink addresses a big query in critical eu historiography: how countries that have been along with Jews prior to global struggle I turned rabidly antisemitic through the interwar interval. As he strains the the most important and complicated legacy of religion's position in shaping exclusionary antisemitic politics in Hungary, Hanebrink follows the method from its origins within the Eighteen Nineties to the Holocaust and beyond.More extensively, In protection of Christian Hungary squarely addresses the connection among antisemitic phrases and antisemitic violence and among faith and racial politics, deeply contested concerns within the historical past of twentieth-century Europe. The Hungarian instance is a chilling demonstration of ways spiritual nationalism can discover a domestic even inside a pluralist and tolerant civil society.

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Extra resources for In Defense of Christian Hungary: Religion, Nationalism, and Antisemitism, 1890-1944

Sample text

They want to be recognized in the public spheres, in the constitution of the civil society in relation to the state as culturally distinct groups promulgating their collective identities, and not to confine them only to the private sphere. They do indeed make claims for the reconstruction of the symbols of collective identity promulgated in their respective states, as illustrated among others for instance in the new debate about laicité in France. Changes in the International Arenas and in the Constitution of Hegemonies The processes analyzed above constituted the background for the development of the new transnational, including diasporic, networks and communities.

Initially, the religionization of discourses about Muslims was imported from the outside, to construct unity. Today, one of the most debated questions among European Muslims concerns the definition of Muslim subjectivity. These discussions not only focus on international matters and problems of migration, but are also on Muslims’ experience within the European context. They involve people who have been educated in institutions of higher learning who have also been educated religiously and they forge new Islamic-European concepts in responses to dominant discourses.

In this process, these identities claim their own autonomous places in the central symbolic and institutional spaces. Be it in educational programs or in public communications and media, they pose far-reaching claims to the redefinition of citizenship and the rights and entitlements connected with it. Indeed, these new collective identities have been promulgated above all by various “new” social movements. Quite often, in their new settings, and especially in the diasporic ones, such identities contested the hegemony of the older homogenizing programs of the nation and revolutionary states.

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