Family Rhythms is a comprehensive, user-friendly text that opens a new window on family change in Ireland. The authors draw on major new qualitative longitudinal datasets to develop a rich account of continuity and change in the textures, meanings and rhythms of family life in Ireland since the early years of the state. Consistent with the recent turn to more inductive approaches in family studies, the book focuses on changing everyday practices in different family life stages: childhood, early adulthood, the middle years and grandparenthood. Readers acquire insights on the diverse experiences of family life from different historical and generational points of view and on the associated challenges for social policy. Throughout, qualitative findings are placed in the context of societal shifts in demography, value systems, household economies, and patterns of kinship, community and public life. For each life stage, the Irish experience is also placed in a comparative European context. The book includes a state-of-the-art introduction to contemporary sociological perspectives on family life and introduces readers to the wealth of historical and contemporary research on family life in Ireland. Highlighted panels invite readers to look in more detail at selected landmark Irish studies and to explore extracts from the qualitative data for themselves.
Moving between Britain and Jamaica this book examines the world of commerce, consumption and cultivation created and sustained through an engagement with the business of slavery. Tracing the activities of a single extended family – the Hibberts – it explores how the system of slavery impacted on the social, cultural, economic and political landscape of Britain during the eighteenth and nineteenth centuries. Integrating an analysis of the family as political and economic actors with an examination of their activities within the domestic and cultural sphere, the book provides an overview of the different ways in which slavery reshaped society both at home and out in the empire. From relatively humble beginnings in the cotton trade in Manchester, the Hibberts ascended through the ranks of Jamaica’s planter-merchant elite. During the abolition campaigns they were leading proslavery advocates and played a vital role in securing compensation for the slave owners. With a fortune built on slavery, the family invested in country houses, collecting, botany and philanthropy. Slavery profoundly altered the family both in terms of its social position and its intimate structure. The Hibberts’ trans-generational story imbricates the personal and the political, the private and the public, the local and the global. It is both the personal narrative of a family and an analytical frame through which to explore Britain’s participation in, and legacies of, transatlantic slavery. It is a history of trade, colonisation, exploitation, enrichment and the tangled web of relations that gave meaning to the transatlantic world.
Drawing upon a multi-disciplinary methodology employing diverse written sources, material practices and vivid life histories, Faith in the Family seeks to assess the impact of the Second Vatican Council on the ordinary believer, alongside contemporaneous shifts in British society relating to social mobility, the sixties, sexual morality, and secularisation. Chapters examine the changes in the Roman Catholic liturgy and Christology, devotion to Mary, the rosary and the place of women in the family and church, as well as the enduring (but shifting) popularity of Saints Bernadette and Thérèse. Appealing to students of modern British gender and cultural history, as well as a general readership interested in religious life in Britain in the second half of the twentieth century, Faith in the Family illustrates that despite unmistakable differences in their cultural accoutrements and interpretations of Catholicism, English Catholics continued to identify with and practise the ‘Faith of Our Fathers’ before and after Vatican II.
This book provides a complete reappraisal of Welsh medical history in the early modern period. It investigates some of the factors affecting the types and spread of disease in Wales. Studies of disease and the body in popular cultural sources, such as poetry and vernacular verse, contribute to a wider assessment of a 'Welsh' bodily concept. The book explores the importance of geography and regional variation in affecting the sickness experience. It then examines the pathways through which medical information travelled in Wales, through detailed analyses of both oral and literate cultures in early modern Wales. The book also investigates medical material culture within the home in early modern Wales. It further analyses the 'sick role' and the ways in which sufferers both experienced and described their symptoms, foregrounding the growing impact of literacy and letters in sickness self-fashioning. The book looks at the availability of medical care in the early modern community, arguing that sickness served to create a temporary medical family, who provided a comprehensive structure of support from visiting to the provision of physical care. Finally, it argues that Welsh practitioner's desire to adopt English medical nomenclature points to a growing wish to be seen as 'legitimate' practitioners, a view backed up by the increasing numbers of medical licences granted to Welsh physicians.
Missionary families were the building blocks of an enterprise that spanned the globe in the nineteenth (and twentieth) century. This book explores both the institutional and the intimate history of the missionary family. It is anchored in the specificities of the South Seas Mission and South African Mission: the first two missions of the London Missionary Society (LMS), out on the absolute border of the spiritual frontier. The book traces the history of the missionary couple's place within LMS mission objectives in the nineteenth century. Missionary wives became unofficial and unpaid missionaries themselves with carefully delineated gendered roles. The initial ambivalence about their role gave way to their ascendency in mid-century, only to be partially marginalised upon the arrival of single 'lady' missionaries from 1875 onwards. The book shows how the personal and professional lives of male and female missionaries were structured around marriage, and if they were lucky, companionate marriage. Male and female missionaries on the spiritual frontier had to deal with the all the difficulties and delights of parenthood in a state of perceived racial and cultural isolation. The book unpacks the duality of missionary children, how their good and bad behaviour could actively shape the mission experience. Second-generation missionaries were a success story for the LMS, received encouragement from their parents, had cultural sympathy, linguistic fluency and climactic suitability, and were often just the beginning of long-standing missionary dynasties.
Beyond the modern family:
re-visioning family change
In Chapter 1 we traced the development of the idea of the ‘modern family’ from
its origins in nineteenth-century evolutionary thought to the structural-functionalist perspectives that dominated thinking about family change through
the first half of the twentieth century. We saw how this way of thinking about
families began to be challenged from the 1960s onwards: first, as a result of
empirical scholarship that challenged key assumptions about the contours
of family life in the present and in the past
, owing to the
Tahitian civil war). She was a ‘true missionary’s wife, assisting her husband in
“every good work”’, holding frequent prayer and ‘experience’
meetings, teaching reading, writing and sewing, and organising philanthropic societies and
events among the local mission community. 2
By 1821 Crook was the father of nine children – eight daughters and one
son – had a close relationship with the ruling Pomare family (he and his wife having
been present at the birth of their son in 1819), and was an integral part of
Early adulthood and family formation
No place like mammy’s home. (Holmquist – Irish Times 16 October 2010)
In 2010, a Eurostat report showing that almost half of all European adults aged
eighteen to thirty-four years were still living with at least one of their parents
led to consternation – and some amusement – in media reports in Ireland
(Holmquist, 2010). Census 2011 revealed that just over a third of young Irish
adults in this age group were still living with a parent or parents (CSO Statbank
CD217). However, media attention has subsequently moved on to
The idea of the modern family
Traditional family unit dying away. (Quinn – Irish Independent 16 December
Traditional family farm under threat. (Irish Examiner 6 February 2014)
We are used to reading news reports and commentaries about the ‘traditional
family’. We also frequently come across advertisements urging us to enjoy a
‘traditional family holiday’ or buy produce from a ‘traditional family run’ firm.
But what do we mean by ‘traditional family’? Consider the following vignettes
derived from the LHSC interviews:
Seamus (b. 1916, LHSC) grew up on a
The last several decades have witnessed major changes in gender roles and family patterns, as well as a falling birth rate in Ireland and the rest of Europe. This book presents the results of the first major study to examine people’s attitudes to family formation and childbearing in Ireland; it also explores the effect of new family forms on well-being. The research was based on an in-depth qualitative study of 48 men and women in the childbearing age group, followed by a survey of a representative sample of 1,404 men and women. The study explored whether changes in gender roles impacted on family formation. The results showed that while women’s progress in the workplace has been welcomed, there is also a perceived threat of women’s advancement, as well as some ambiguity in the male role. Attitudes towards marriage and cohabitation are positive and cohabitation is seen as a step in the progression towards marriage. Attitudes towards being single are also positive, though in some cases ambivalent, but single women, particularly older and better educated ones are finding it more difficult to find a partner and this is impeding family formation on their part. Differences in women’s and men’s biological clocks were found to be important in relation to this, as were the lack of affordable childcare and flexible working arrangements. The findings were discussed in light of the demographic trends of later marriage, decreasing fertility and the increasing proportion of single people in the population.