An article appeared in The Woman Worker on 4 September 1908 criticising Gore-Booth and questioning the basis of her social reform work. J.J. Mallon was secretary of Anti-Sweating League (ASL). The organisation was founded in 1906 by trade union organiser and secretary of the Women's Trade Union League, Mary MacArthur. Eva Gore-Booth was not opposed to the health and safety regulations implemented through legislation. She was opposed to sections in the Factory Acts which set regulations for the employment of women. The first act to be introduced in the twentieth century, the Factory and Workshop Act 1901, was implemented on 1 January 1902. While the various trade union groups and politicians waited for the commissioner's decision, Gore-Booth continued to campaign against protective legislation. She published an article in the Englishwoman denigrating how the Factory Acts 'handicap women', through the actions of 'innocent philanthropists'.

Eva Gore-Booth's religious writings were particularly inspired by her experiences in Italy. Much of her writings after 1920 reflect the time that she spent there. In July 1921, a short article entitled 'A Sketch in Florence', appeared in The Flame, the official journal of the League of Peace and Freedom. Gore-Booth's interest in Irish affairs continued to be keen. Gore-Booth's opposition to the death penalty was not confined to Ireland. By the beginning of 1923, capital punishment became a controversial focus of media attention in England. The increased focus on the issue led to the establishment of the National Council for the Abolition of the Death Penalty in 1925. At the beginning of 1925 she was diagnosed with cancer of the colon. During the final eighteen months of her life, Gore-Booth devoted herself almost entirely to writing about religious topics and delivering talks to theosophical societies.

In 1916 Eva Gore-Booth and Esther Roper, along with three other members of the Aethnic Union, Thomas Baty, Dorothy Cornish and Jessey Wade, advanced their campaign to overcome all distinctions based on sex. The group, led by Gore-Booth, established a remarkable journal entitled Urania. The goal of Urania was to highlight how individuals could achieve their full potential if the constraints of gender restrictions were removed. The journal survived for more than twenty-four years, spanning three decades. The editors of Urania acknowledged that in order to dissolve the categories of male and female, the institution of marriage must be contested. A new age religion which overlooked difference based on sex was especially attractive to Gore-Booth and she became an active member of the society. Theosophy's principle of gender-bending reincarnation had deeper feminist significance when connected with the law of karma.

This conclusion presents some closing thoughts on concepts discussed in the preceding chapters of this book. The book explores evidence for reading practice and experience during the period c. 1400-1600. It explores the issue of the juxtaposition of images with writing in the context of early printed texts. The book focuses on the ways that popular stories from Arthurian Literature may have been read and, for the detailed exploration of the manuscript, that means focusing on the story of Sir Gawain and the Carle of Carlisle. The matter of the manuscript and the manuscript context are key issues in the analysis of reading fiction. The book focuses on the English translations of the moral stories known as Gesta Romanorum. The English translation of the treatise on husbandry, attributed to Robert Grosseteste, alongside other tracts written in English are examined in consideration of practical texts.

This chapter talks about the practices and experiences of religious reading. It begins with a case study of one fairly unusual prayer book to demonstrate some of the possibilities presented for the synchronic analysis of reading practice using evidence from one manuscript. This case study raises some issues about the languages of devotion, with particular reference to Latin and the vernacular, which leads into an examination of the significance of vernacularity in the fifteenth and sixteenth centuries in connection with popular literacy. A comparative case study, using a diachronic analysis, is useful to consider how Latin and English text was employed and understood across the ideological changes of the reformation period. The chapter ends with a series of case studies about reading experience across the intense reform period, roughly 1540-1560, and on up to 1590, with a particular focus on the connections between practice, experience and ideology.

Activists such as Eldridge Cleaver and Stokely Carmichael relocated Frantz Fanon from Martinique and Algeria to the rooftops of the ghettos of Watts and Detroit. Women dressed in 'foulards' and 'madras' are key signifiers in the exoticism that surrounds so many images of Martinique in both literature and promotional material addressed to potential tourists. Fanon rails against the 'comparaison' culture of Martinique, and asks his Martinican readers to 'déterminer la plus "comparaison" des rues de Fort-de-France. The Martinican specificity of Peau noire has been obscured by a number of factors and agencies. Most of the indications that Peau noire is an account of the lived experience of being Martinican are fairly minor lexical items, but they are deeply embedded in the fabric of the text. Mutatis mutandis, it is when Fanon or any other 'black' Martinican goes to France that he 'becomes' black.

This chapter is concerned with moral reading and focuses on a collection of short moral stories known as the Gesta Romanorum (Tales of the Romans), which were being copied, printed and circulated during the fifteenth and sixteenth centuries. It discusses the aesthetics of the pages in Gesta with particular reference to Wynkyn de Worde's addition of illustrations in his printed version of c. 1510. The chapter considers the evidence for the circulation of Gesta stories and their qualifications as a popular form of literature in conjunction with their role as sermon exempla. It talks about how symbolism is made with particular reference to the use of inscription and how readers may have perceived this element in the narrative structure. A number of the stories seem to deal with issues that clearly have relevance to contemporary society whilst also persisting with the very Christian framework for their moralisations.