By Lucy Delap, Sue Morgan
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Additional resources for Men, Masculinities and Religious Change in Twentieth-Century Britain
Lucy Delap and Sue Morgan 25 7. See, for example, C. G. Brown (2001) The Death of Christian Britain: Understanding Secularisation 1800–2000 (London: Routledge); J. Morris (2003) ‘The Strange Death of Christian Britain: Another Look at the Secularization Debate’, The Historical Journal, 46(4), 963–76; M. Grimley (2004) Citizenship, Community and the Church of England: Liberal Anglican Theories of the State between the Wars (Oxford: Oxford University Press); and J. Garnett, M. Grimley, A. Harris, W.
Rastafarianism has arguably proved appealing when men have found certain other kinds of masculine self-validation difficult to achieve. In Britain, labour market discriminatory practices for African-Caribbean or Black men, and the relative educational success of Black women, has led to a tradition of Black female-headed households. 43 Her chapter describes professional Catholic laymen’s determination to acquire the status symbols of middle-class, mid-twentieth century masculinity – cars, foreign holidays, dining (though not drinking) – within settings of homosocial comradeship.
See R. Davison and G. Davis (2012) The Sexual State: Sexuality and Scottish Governance 1950–1980 (Edinburgh: Edinburgh University Press) and S. ” Northern Ireland and Homosexuality after 1967’. N. W. Ellenberger (2000) ‘Constructing George Wyndham: Narratives of Aristocratic Masculinity in Fin-De-Siecle England’, Journal of British Studies, 39(4), 487–517; Frank Mort (2010) Capital Affairs: London and the Making of the Permissive Society (New Haven, CT; London: Yale University Press). P. Lewis (2002) Islamic Britain: Religion, Politics and Identity among British Muslims (London: I.
Men, Masculinities and Religious Change in Twentieth-Century Britain by Lucy Delap, Sue Morgan