ABSTRACT In this paper I focus on designations of ‘our culture and heritage' that defend practices and symbols of religious majorities. I consider the entanglement of nationalist narratives, secularity and the ‘us' in the claims of social actors and public discussions about culture and heritage. What is understood as being religious and what is culture/heritage is dependent on the social actors involved, their position in society and the interpretive frameworks available to them. I consider the following questions: How are culture and heritage used in legal and public discourse to justify the continued presence of such symbols and practices in Christian majority countries in the West? What are the religious histories implicated in this process? Who is imagined to be included when crosses and prayers are staked out as ‘our culture and heritage’? What is the relationship between culture and heritage and national imaginaries? Ultimately, as religious majorities see their numbers dwindle and power relations shift, the attempt to imbricate religious practices and beliefs in public spaces and rituals is quite possibly a translation of the religious to the secular.