Sexual Progressives is a major new study of the feminists and socialists who campaigned against the moral conservatism of the Victorian period. Drawing on a range of sources, from letters and diaries to radical newspapers and utopian novels, it provides the first group portrait of Scotland’s hitherto neglected sexual rebels. They include Bella and Charles Pearce, prominent Glasgow socialists and disciples of an American-based mystic who taught that religion needed ‘re-sexed’; Jane Hume Clapperton, a feminist freethinker with advanced views on birth-control and women’s right to sexual pleasure; and Patrick Geddes, founder of an avant-garde Edinburgh subculture and co-author of an influential scientific book on sex. A consideration of their lives and work forces a reappraisal of our understanding of British sexual progressivism during this period and will therefore be of interest to all historians of modern gender and sexuality.

Sexual Progressives is a major new study of the feminists and socialists who campaigned against the moral conservatism of Victorian Scotland. Drawing on a range of sources, from letters and diaries to radical newspapers and utopian novels, its arguments disrupt current understandings of progressive thought and behaviour in fin de siecle Britain.

Moving beyond the deep-seated cultural feelings of shame that have long fueled the conflict between Christianity and sex—and the belief that there is only one right and valid way to practice one’s sexuality—this renowned University of Chicago pastor uses enlightening personal stories and examples from theology to show how sex is powerful and holy. For years, Christians have been told to adhere to one singular path when it comes to sex: abstinence and purity. Yet this limited focus ignores the reality that people’s sexual and romantic lives differ widely, even among those who consider themselves devout believers. Church leaders have often refused to address the topic—or have preached in ways that are harmful to the emotional and spiritual growth of the faithful in the pews. Pastor McCleneghan is determined to reshape the issue—and fundamentally transcend this disconnect between sexuality and spirituality that has left many Christians feeling guilty and sinful. Written in her measured, non-judgmental voice, Good Christian Sex combines humorous personal anecdotes with theological research to transform how Christians think and talk about this basic human need, offering a new understanding that reconciles human love and religious faith. Breaking with outdated conventions, McCleneghan explains how the Bible and Christian tradition inform our beliefs about desire, pleasure, nudity, fidelity, premarital sex, and the variety of sexual practices, and encourages Christians to talk about their bodies, their sensuality, and their longings in a frank, positive, and realistic way. Warm, insightful, and honest, Good Christian Sex is a message of hope, that at last lifts the veil of shame felt by many religious people.

The nineteenth-century middle-class ideal of the married woman was of a chaste and diligent wife focused on being a loving mother, with few needs or rights of her own. The modern woman, by contrast, was partner to a new model of marriage, one in which she and her husband formed a relationship based on greater sexual and psychological equality. In Making Marriage Modern, Christina Simmons narrates the development of this new companionate marriage ideal, which took hold in the early twentieth century and prevailed in American society by the 1940s. The first challenges to public reticence to discuss sexual relations between husbands and wives came from social hygiene reformers, who advocated for a scientific but conservative sex education to combat prostitution and venereal disease. A more radical group of feminists, anarchists, and bohemians opposed the Victorian model of marriage and even the institution of marriage. Birth control advocates such as Emma Goldman and Margaret Sanger openly championed women's rights to acquire and use effective contraception. The "companionate marriage" emerged from these efforts. This marital ideal was characterized by greater emotional and sexuality intimacy for both men and women, use of birth control to create smaller families, and destigmatization of divorce in cases of failed unions. Simmons examines what she calls the "flapper" marriage, in which free-spirited young wives enjoyed the early years of marriage, postponing children and domesticity. She looks at the feminist marriage in which women imagined greater equality between the sexes in domestic and paid work and sex. And she explores the African American "partnership marriage," which often included wives' employment and drew more heavily on the involvement of the community and extended family. Finally, she traces how these modern ideals of marriage were promoted in sexual advice literature and marriage manuals of the period. Though male dominance persisted in companionate marriages, Christina Simmons shows how they called for greater independence and satisfaction for women and a new female heterosexuality. By raising women's expectations of marriage, the companionate ideal also contained within it the seeds of second-wave feminists' demands for transforming the institution into one of true equality between the sexes.

This book engages contemporary debates about the notion of secularism outside of the field of education in order to consider how secularism shapes the formation of progressive sexuality education. Focusing on the US, Canada, Ireland, Aotearoa-New Zealand and Australia, this text considers the affinities, prejudices, and attachments of scholars who advocate secular worldviews in the context of sexuality education, and some of the consequences that ensue from these ways of seeing. This study identifies and interrogates how secularism infuses progressive sexuality education. It asks readers to consider their own investments in particular ways of thinking and researching in the field of sexuality education, and to think about how these investments have developed and how they shape existing discourses within the field of sexuality education. It hones in on how progressive sexuality education has come to develop in the way that it has, and how this relates to conceits of secularism. This book prompts a consideration of how "progressive" scholarship and practice might get in the way of meaningful conversations with students, teachers, and peers who think differently about the field of sexuality education.

In Sex Ed, Segregated, Courtney Shah examines the Progressive Era sex education movement, which presented the possibility of helping people understand their own health and sexuality, but which most often divided audiences along rigid lines of race, class, and gender. Reformers' assumptions about their audience's place in the political hierarchy played a crucial role in the development of a mainstream sex education movement by the 1920s. Reformers and instructors taught middle-class youth, African-Americans, and World War I soldiers different stories, for different reasons. Shah's examination of "character-building" organizations like the Young Men's Christian Association (YMCA) and the Boy Scouts of America (BSA) reveals how the white, middle-class ideal reflected cultural assumptions about sexuality and formed an aspirational model for upward mobility to those not in the privileged group, such as immigrant or working class youth. In addition, as Shah argues, the battle over policing young women's sexual behavior during World War I pitted middle-class women against their working-class counterparts. Sex Ed, Segregated demonstrates that the intersection between race, gender, and class formed the backbone of Progressive-Era debates over sex education, the policing of sexuality, and the prevention of venereal disease. Courtney Shah is an instructor at Lower Columbia College, Washington.

This book examines the intersection and interplay between Progressive-Era rhetoric regarding commercialized vice and the realities of prostitution in early-twentieth-century Philadelphia. Arguing that any study of commercial sexual vice in a historical context is difficult given the paucity of evidence, this work instead focuses on reformers’ construction of a cultural view of prostitution, which Adams argues was based more upon their perceptions of the trade than on reality itself. Looking at the urban core of the city, Progressive reformers saw vice, immorality, and decay—but as they frequently had little face-to-face interaction with prostitutes plying their trade, they were forced to construct culturally fueled archetypes to explain what they believed they saw. Ultimately, reformers in Philadelphia were battling against a rhetorical creation of their own design, and any study of anti-vice reform in the early twentieth century tells us more about the relationship between activists and the government than it does about vice itself.