By David William Lloyd
In the aftermath of the nice warfare, a wave of visitors and pilgrims visited the battlefields, cemeteries and memorials of the warfare. The cultural historical past of this ‘battlefield tourism' is chronicled during this soaking up and unique booklet, which indicates how the phenomenon served to build reminiscence in Britain, in addition to in Australia and Canada. the writer demonstrates that prime and occasional tradition, culture and modernism, the sacred and the profane have been usually inter-related, instead of polar opposites. a few of the responses to the particular and imagined landscapes of battlefields are mentioned, in addition to bereavement and the way this was once formed through gender, faith and the army event. person reminiscence and event mixed with nationalism and ‘imperial' identification as strong forces informing the pilgrim event. yet this booklet not just analyzes commute to battlefields, which unsurprisingly paralleled the expansion of the fashionable vacationer undefined; it additionally seems heavily on the transformation of nationwide struggle memorials into pilgrimage websites, and indicates how responses either to battlefields and memorials, which proceed to function powerful symbols, advanced within the years after the good War.
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Additional info for Battlefield Tourism: Pilgrimage and the Commemoration of the Great War in Britain, Australia and Canada, 1919-1939
125 While these organisations offered limited financial assistance to poor bereaved relatives, the demand would have outweighed their ability to provide such assistance. 127 Despite these efforts it is likely that a significant proportion of battlefield tourists and pilgrims would have come from the upper and middle classes and the better-paid members of the working class. One consequence of the difficulties of overseas travel was the importance of pilgrimages to places associated with the war in Great Britain.
Fox, The King’s Pilgrimage (London, 1922). 108. The Times, 5 June 1928. 35 Battlefield Tourism the war to assist bereaved relatives to visit war graves. The St Barnabas Society was founded by a New Zealand padre, Reverend H. Mullineux, who had served with the New Zealand forces during the war. During the 1920s the Society took parties of pilgrims to Italy, Greece, Gallipoli and the Holy Land, as well as to the old Western Front. The War Graves Association was a very different organisation. It was founded by Mrs S.
Norman, We’ll Shift Our Ground or Two on a Tour (London, 1933), p. 113. 44 Tourism and Pilgrimage, 1860–1939 battlefield is a time of fun and frivolity. The behaviour of the tourists shocks one of the veterans, who says to his companion: ‘“There’s High Wood. There’s the Butte. And you see what it all means to them. They allowed it to come, and they kept it going, and now the bitter end is a souvenir for them. ”’156 The divide between the front and the home front often merged into a divide between men and women.