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In the introductory chapter to her engaging book, Ruth Watts remarks on the 'dissonance' between women and science and the seeming paucity of scholarly literature on the subject. Upon deeper investigation, however, Watts soon discovers that she is mistaken.
Until relatively recently the in-depth historical analysis of Scottish women’s lives has been the preserve of dedicated gender historians. Although it is fair to say that Scottish historians have recently begun to include the lives of women in their research, this is by no means extensive.
James M. Smith’s book, Ireland’s Magdalen Laundries and the Nation’s Architecture of Containment (2007) fills a significant gap in research about the Magdalen laundries and their impact on Irish society. Frances Finnegan’s Do Penance or Perish (2001) has also tackled the subject, but her study is confined to the Good Shepherd asylums that operated in Ireland.
Professor Abrams has written a profound and illuminating study of a relatively-isolated, but not inward-looking, community which has been perceived by outsiders as a quintessentially masculine society and yet which was, at least until the 1960s, very much ‘a woman’s world’.
In the two decades since Margaret Rossiter’s first volume on Women Scientists in America (1), there has been a steady series of books which have investigated the place of women in science, seeking to discover if and where they existed, the nature of their of their contribution and the reasons why for so often and so long there has been a perceived disjuncture
This study is the fruit of more than a quarter of a century’s work dedicated to overcoming the neglect of women in traditional histories of Scottish education.
The Feminine Public Sphere: Middle-Class Women in Civic Life in Scotland c.1870–1914 / Megan Smitley
In 1886 the Glasgow Prayer Union (GPU) remembered in their customary prayers a woman across whom one of its ‘ladies’ had come. She had been ‘found lying very drunk near Cattle Market with young infant’. Concerned for the infant’s life, the unnamed philanthropist (not a word Smitley uses) takes the child to the nearby police station, ‘where the woman was also taken’ (p. 44).
This volume makes an excellent contribution to the field of religious and gender history, properly marking the revival of interest in religion within British cultural and social history that has been quietly developing over the past decade.
Chocolate, writes Emma Robertson in the introduction to her monograph, ‘has been invested with specific cultural meanings which are in part connected to … conditions of production’ (p. 3). At the heart of this study is a challenge to existing histories:
The collection of essays in ‘She said she was in the family way’: Pregnancy and infancy in modern Ireland is a welcome addition to our knowledge of Irish women’s lives. Its use of a variety of sources in original and revealing ways, its rigorous scholarly presentations and its overall knowledge of the field is truly of benefit to all those interested in Irish history.