Fatherhood, Religious Belief and the Protection of Children in Nineteenth-Century English Families

Doolittle, Megan

doi:10.1007/978-0-230-20785-1_2

Cited by 3 publications

(1 citation statement)

References 10 publications

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“…Fathers were responsible for the well being of their children, but they were no longer expected to be hands-on fathers. The day-to-day care was the primary responsibility of mothers, respectively more affluent households contracted out nurturing tasks to wet nurses, in-house teachers and governesses (Doolittle 2007;Tilly and Scott 1993). On the other hand, it was not unusual for working class families that older children would take care of their younger siblings.…”

Section: Social Construction Of Fatherhoodmentioning

confidence: 99%

Who will be rocking the cradle and when? : how young women and men envision parenting

Wilson¹

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Section: Social Construction Of Fatherhoodmentioning

confidence: 99%

Who will be rocking the cradle and when? : how young women and men envision parenting

Wilson¹

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Child Custody Evaluations: In Cases Where Parental Alienation Is Alleged

Lorandos

Bone²

2015

Handbook of Child Custody

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Into Unorthodox London: The Religious Ethnography of Charles Maurice Davies

Dodsworth

Watson

2012

Victorian Literature and Culture

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Through this work Davies engaged in the great mid-Victorian debate about the permissible limits to unorthodox religious practice that was taking place within the Church of England. Early in his life Davies had been associated with the "high church," "Puseyite," or "Tractarian" faction of the Anglican Church which emphasised its Catholic rather than its Protestant heritage. Indeed, he was a founding member of the Society of the Holy Cross, which went on to become a key organisation in the Anglo-Catholic movement. However, by the end of the 1850s he had turned against the factionalism of the Tractarians and he used his novels to position himself as a "broad churchman," arguing that the vitality of the Church of England depended upon comprehension, opening the church to many different modes of worship and elements of belief, rather than establishing a strict doctrinal position and expelling those who refused to conform to these principles to other churches, outside the state religion. 2 Davies first articulated this position in Philip Paternoster, which Robert L. Wolff identifies as one of a body of "anti-Tractarian" texts that emerged around this time (191). This anti-Tractarianism was something that persisted through Davies's later works, in which he mobilised the device of satire to undermine any romantic narrative of fulfilment or transcendence simply by embracing the "higher" ideals held out by Tractarianism, but these later texts contained additional and singular features which prompted some consternation, not only in contemporaries, but also in his late twentieth century reader Wolff. Davies's Broad Church was described by the Athenaeum as containing "Vulgarity and slovenliness," while the characters the reader was meant to identify with were "despicable." The Spectator thought the work "clever and readable" but also "distinctly offensive to good

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Fatherhood, Religious Belief and the Protection of Children in Nineteenth-Century English Families

Cited by 3 publications

References 10 publications

Who will be rocking the cradle and when? : how young women and men envision parenting

Who will be rocking the cradle and when? : how young women and men envision parenting

Child Custody Evaluations: In Cases Where Parental Alienation Is Alleged

Into Unorthodox London: The Religious Ethnography of Charles Maurice Davies

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