Scholars have long known of the proposed marriage in 1630 of John Dryden, grandson of Sir Erasmus Dryden, and Elizabeth Isham, eldest child of Sir John Isham. All knowledge of this proposed marriage came from correspondence revealing that, having reached a financial impasse, the two families aborted the proposed match. At first glance, such a case seems rather unremarkable, since similar stories abound of other contemporary families and in more detail. The Dryden–Isham match, however, takes on increased importance with the recent discovery of Elizabeth Isham's 60,000-word spiritual autobiography. Unlike the correspondence that mainly deals with the economic aspects of the match, Elizabeth's autobiography provides a more personal and emotional account, revealing the importance that familial love and honour played in the arrangement. In addition, the autobiography shows that the failed match caused Elizabeth to have a religious aversion to marriage, leading her to choose singlehood for the remainder of her life. Her experience forces scholars to recognize the significance that familial love, honour, and personal piety could have on marriage formation in the seventeenth century, and it illustrates the lasting impact that a failed match could have on a woman in early modern England.

This article contributes to the on-going study of modern affective life by exploring the ways in which love was understood, invoked, and deployed within heterosexual courtships. ‘Love’ itself is approached as a highly mutable and flexible concept whose meanings and uses are contingent upon historical moment, gender, status, and generation. Whilst the article does not claim to offer a comprehensive history of love across the central years of the twentieth century, it suggests that some of the everyday meanings and uses of that emotion can be illuminated through consideration of this particular aspect of social life. Rather than placing discursive constructions centre stage, the article uses life history material to effect an analysis embedded in everyday practices. Courtship itself is understood as a transitional stage between youth and adulthood: a life stage during which the meanings and uses of ‘love’ were implicitly or explicitly confronted, where gender relationships were potentially unstable, and where aspiration and desire could conflict in the making of the self. Courtship therefore constituted an important rite of passage which could provide an opportunity to perform, reject, and refine new roles and responsibilities, whilst negotiating future status and identity. The article explores the power dynamics which underlined romantic encounters, but argues that through their everyday practice young women exercised real, if bounded, agency within this sphere of social life.

The most useful sexual histories are those that provide depth of context without either assuming sexual identity or anticipating its complete absence; those that do not force taxonomies; histories that resist any simple teleological account of a shift from ‘homosexuality’ as sexual excess to the homosexual as a species. This review examines attempts to write such histories – what has recently been termed the ‘new British queer history’. I will focus on some strands of male and female same-sex desires and their expression in England in the nineteenth and early twentieth centuries: male and female same-sex friendships, effeminacy in men and masculinity in women; and representations of lesbianism. This review discusses these histories of desires that resist present-day sexual assumptions.

The history of emotion has focused on cognition and social construction, largely disregarding the centrality of the body to emotional experience. This case-study reveals that a focus on corporeal experience and emotion enables a deeper understanding of cultural mores and of transmission to the next generation, which is fundamental to the process of change. In 1914, parents in Dronfield, Derbyshire, attempted to get the headmistress of their school removed because she had taught their daughters sex education. Why did sex education arouse such intense distress in the mothers, born mainly in the 1870s? Examination of their embodied, sensory, and cognitive experience of reproduction and sexuality reveals the rational, experiential basis to their emotional responses. Their own socialization as children informed how they trained their ‘innocent’ children to be sexually reticent. Experience of birth and new ideas relating disease to hygiene reinforced their fears. The resulting negative conception of sexuality explains why the mothers embraced the suppression of sexuality and believed their children should be protected from sexual knowledge. As material pressures lessened, women's emotional responses lightened over decades. The focus on emotion reveals changes that are hard to trace in other evidence.

This article argues that the myth of ‘the sexual revolution’, increasingly accepted in Britain's national media between 1963 and 1967, played a central role in causing the real transformation of British sexual culture that occurred from the late 1960s. It also argues that Christian agency played an important role in the framing and the legitimation of this myth. Until 1963, British debates about sexual morality had been dominated by Christian arguments. In 1963 and 1964, the existence of a rapid, widespread, inexorable, secular, and antinomian transformation of sexual mores was prominently proclaimed by Christian commentators, who thought it an inevitable consequence of ‘secularization’, whereas secular commentators usually objected that this narrative was insufficiently evidenced. After its initial discussion in the mainstream media in 1965, the ‘sexual revolution’ narrative was increasingly articulated without explicit reference to Christianity, but it usually retained theologically inspired structural features inherited from earlier religious discussions. In the late 1960s, elite perceptions of inexorable sexual liberalization decisively legitimated rapid decensorship, wider access to the pill, and the reimagination of ‘normal’ sexual behaviour, thereby importantly shaping real popular change. In this way, Christian clergymen made a significant, early, unwitting, and hitherto unacknowledged contribution to Britain's sexual revolution.

This article explores sex and romance as under-examined aspects of wartime masculinities through a focus on letters from servicemen recipients of woollen ‘comforts’ to girls and women who knitted for them during the Second World War. It examines the tension between the cultural ideal of ‘temperate heroism’ that formed the hegemonic masculinity during the Second World War and evidence of predatory male sexuality and sexual violence, both in combat and on the home front. Servicemen's letters to anonymous knitters reveal many aspects of their emotional lives, including the widespread deployment of romance as a mechanism for maintaining morale. They also reveal that some men were able to manipulate their image as ‘heroes’ and make use of the comforts fund as a vehicle for engaging in sexually explicit correspondence and transgressive and deviant behaviours. A foregrounding of romance and sexuality suggests that we need to look again at arguments relating to the contiguity between military cultures and middle- and working-class civilian codes of respectable masculinity and male heterosexual expression. The article further engages with critiques in the history of masculinity of the neglect of working-class masculinities and the tendency to focus on cultural scripts about masculinity rather than what men actually did or felt.

In their published memoirs of the Peninsular War, a surprising number of British officers mentioned visits to Portuguese convents and openly confessed to having flirted with the sisters – occasionally to the point of outright seduction – and abandoned them when the regiment moved on. This seems like a very negative self-fashioning to modern readers, but can best be understood in the context of the political and cultural climate in which these memoirs were produced. This article argues that officers' descriptions of convent visiting and their professions of sympathy for cloistered women revealed the influence of gothic, erotic, romantic, and travel literature on military life writing. Their depiction of nuns differed from nuns’ portrayal by common soldiers due to its infusion with masculine ideals of chivalry and sensibility. Elite memoirists saw no need to justify their abandonment of nuns because they viewed it in light of other literary accounts of soldiers who broke nuns’ hearts. At the same time, they contrasted themselves with the barbarism of the French, believing themselves to be far more compassionate and tolerant of Catholic strictures. Officers’ portrayals of Portuguese sisters can thus also be seen as an expression of Britons’ sense of their relationship with Portugal in the war.

Recent developments in the history of modern Britain have led to the emergence of a history of intimacy, whether or not it is recognized as such. This historiographical review argues that intimacy is a useful category of historical analysis. Thinking in terms of inter-relationships between different forms of intimacy allows us to think with greater conceptual clarity about these forms, as well as types of intimacy that are difficult to categorize. The first section reviews recent and significant contributions to the literature and seeks to draw out existing connections and crosscurrents between subfields. The second section turns to recent work on the histories of selfhood and the emotions and considers what thinking about intimacy might add to these fields; it then builds on this recent work to propose that one way to ‘do’ the history of intimacy is to think in terms of ‘intimate practices’.

This article explores the nature of relationships formed between nuns and male clergy in early modern Venice. It is based on the records of trials for the violation of conventual enclosure, the principle at the centre of the reforms of nunneries decreed by the Council of Trent, which aspired to sever all links between nuns and the world outside the cloister. The trials offer detailed insights into the interactions of male and female celibates, whose relationships were frequently monogamous, long-term, and intense, although rarely overtly sexual. I argue that the constraints of enclosure conditioned the nature of celibate desire, promoting a model of heterosocial engagement in which bodily intimacy was surprisingly unimportant.

The past two decades have witnessed a burgeoning of the history of the body and sexuality. Seeking to historicize sex differences, historians have widely incorporated the study of the body and sexuality into the history of women and gender. This review considers the place of the body and sexuality in women's and gender history. Recent work posits the long eighteenth century as the century of change in the ways in which bodies were understood, sexuality constructed, and sexual activity carried out. Yet in turn, the incorporation of such new topics also reinvigorates older narratives of economic and political transformation. This historiographical review assesses this recent work, arguing that key facets of the historiography need to be reconsidered. Explanatory models of historical change need to incorporate issues such as life-cycle changes and historical persistence. Approaches to cultural exchange have to develop which can accommodate cultural diversity, and the complexities of cultural transmission. Finally, analyses of the material contexts of the body and sexuality – both corporeal and textual – need to be undertaken.

Over the last forty years, the history of sexuality has developed into a vibrant historical genre. Despite the diversity of the resulting academic literature, within it is an often implicit focus on ‘marginal’ subjects. This historiographical review examines why this is the case, exploring the development of the history of sexuality and its theoretical underpinnings, before suggesting the ways in which this focus on the ‘marginal’ has limited resulting works. Finally, it suggests ways in which the historians might move forward, both by discussing some of the more provocative new texts and concepts within the field, and also by posing several questions for future study.

Recent work in the modern history of sexuality, now an established field of inquiry, is characterized by particular approaches to the interpretation of modernity and selfhood. In general, and in contrast to previous approaches, the books under review treat modernity as a localized process with specific effects. Sexual identity is understood in a similar way, as a phenomenon bounded by locality, class, age, nationality, gender, patterns of sociability, and other contextual factors. As such, speaking of sexual identity as a unitary entity, or as something that has historically been structured by an opposition of homosexual/heterosexual, no longer makes sense. In fact, the homo/hetero binary is of much more recent vintage than has been hitherto thought. These histories of sexuality challenge historians of all kinds to rethink the nature of categories like selfhood, identity, and modernity.