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By Jeremy Lawrence

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More than that, the year forces a form of reflexivity in which the author as historian and sociologist, 42 Jeffrey Weeks observer and involved sexual citizen can bear witness to the transformations, deploying his own lived experience as a form of evidence: not as embodied truth, but as one fragment of many truths, a modest contribution to the shaping of a plausible narrative and analysis of the world we have won. The book’s title refers, of course, to Peter Laslett’s famous book, The World We Have Lost (1965), which helped revolutionise our understanding of the English pre-industrial history of individualism and family life.

As the growth of more gender-aware studies of communities, workplaces, leisure activities, and so on continued, we also began to see another shift of emphasis. The community or the workplace was not simply an arena where gender divisions were played out according to some pre-existing script, but they were also places where people enacted or did gender rather than simply being the carriers of gendered identities. Further, the workplace and the community were also sites where people did sexuality as a set of practices as well as doing gender.

29 conflicting, obligations and moral choices and that, at this more everyday level, involve decisions and negotiations. Thus we can link the everyday accommodations and tacit agreements within a community such as Llan to more recent discussions of the making of moral decisions within family settings (Finch and Mason 1993; Ribbens McCarthy et al. 2003; Smart and Neale 1999). Perhaps most of all, A North Wales Village contributes to an understanding of community in terms of language and stories.

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