shown that religious
impetuses informed the early development of sexological theories at the
turn of the twentieth century; Laura Ramsay has demonstrated that actors
within the Church of England played a formative role in bringing about
the ‘permissive’ legislation of thesixties; and Sam Brewitt-Taylor has
emphasised the centrality of clergymen to the ‘myth of the sexual
revolution’ in the same decade
as a time of prosperity and social cohesion stand in marked contrast to the popular tales of social change and generational dissonance of the 1960s. Arthur Marwick’s influential tome TheSixties: Cultural Revolution in Britain, France, Italy, and the United States, c. 1958–c.1974 (1998) argues that:
[M]inor and rather insignificant movements in the fifties became major and highly significant ones in thesixties; that intangible ideas in the fifties became powerful practicalities in thesixties; that thesixties were characterised by the vast number of
and the Demographic Revolution: Women and
Secularisation in Canada, Ireland, UK and USA since the
1960s ( Woodbridge , 2012 ); A. Marwick, TheSixties:
Cultural Revolution in Britain, France, Italy, and the United
States, c. 1958–c. 1974 (Oxford, 1998), p. 36
Marwick, TheSixties , pp. 288–358; G
), p. 182 .
9 Sarah F. Browne , ‘ Women, Religion, and the Turn to Feminism: Experiences of Women’s Liberation Activists in Britain in the Seventies ’, in Nancy Christie and Michael Gavreau (eds), TheSixties and Beyond: Dechristianisation in North America and Western Europe, 1945–2000 ( Toronto : University of Toronto Press , 2013 ), pp. 84 – 97 . An American version of this is: Liesl Schwabe , ‘ Everything I Know about Feminism I Learned from Nuns ’, New York Times (16 February 2019 ). www.nytimes.com/2019/02/16/opinion
, ‘ “When Did theSixties Happen?” Searching for New Directions ’, Journal of Social History , 33 ( 1999 ), 147 . For example, see Horn, The Spirit of ’68 .
6 Bruno Bonomo , ‘ Presa della parola: A Review and Discussion of Oral History and the Italian 1968 ’, Memory Studies , 6 ( 2013 ), 7 – 22 .
7 Nick Thomas , ‘ Challenging Myths of the 1960s: The Case of Student Protest in Britain ’, Twentieth Century British History , 13 ( 2002 ), 293
8 Caroline M. Hoefferle , British Student Activism in the Long Sixties ( Abingdon : Routledge
traditional historiography of the ‘sixties’, epitomised by the work
of Arthur Marwick and Christie Davies, would later reinforce this story
of shifting power dynamics. Indeed, Marwick was to identify the Catholic
Church as the archetypal antagonist in his account of sixties
liberation, describing it as being ‘in opposition to all the great
movements aiming towards greater freedom for ordinary human beings in
The second section of the chapter reconstructs the
moments within which these changes in personal identity occurred. The
interviewees’ testimony placed a particular emphasis
on the experiential when recalling changes in contraceptive practice and
sexual behaviour. They were often eager to downplay the role of the new
ideologies and texts they came across in thesixties, and stressed
Discourse on the “Good Woman” in 1950s and 1960s
Britain ’, in N.
Christie and M.
Gauvreau (eds), TheSixties and Beyond: Dechristianization in
North America and Western Europe, 1945–2000 ( Toronto , 2013 ), pp. 60 – 83 .
Ibid., p. 69
SSH ENW: 1970 Provincial Chapter II, Batch 3, Sister Honor Basset, ‘Summary of the Assessments of Experiments Made in This Province’ (March 1970), p. 2.
114 Lynn Abrams , ‘ Mothers and Daughters: Negotiating the Discourse on the “Good Woman” in 1950s and 1960s Britain ’, in Nancy Christie and Michael Gavreau (eds), TheSixties and Beyond: Dechristianisation in North America and Western Europe, 1945–2000 ( Toronto : University of Toronto Press , 2013 ), pp. 69 – 70 .
115 Betty Jerman , The Lively-Minded Women: The First Twenty Years of the