Hubbry Logo
Eva Gore-BoothEva Gore-BoothMain
Open search
Eva Gore-Booth
Community hub
Eva Gore-Booth
logo
7 pages, 0 posts
0 subscribers
Be the first to start a discussion here.
Be the first to start a discussion here.
Eva Gore-Booth
Eva Gore-Booth
Eva Gore-Booth
View on Wikipedia
from Wikipedia

Eva Selina Laura Gore-Booth (22 May 1870 – 30 June 1926) was an Irish poet,[1] theologian, and dramatist, and a committed suffragist, social worker and labour activist. She was born at Lissadell House, County Sligo, the younger sister of Constance Gore-Booth, later known as the Countess Markievicz.

Key Information

Family background and early life

[edit]
Eva Selina Laura Gore-Booth and her sister Constance Gore-Booth, later known as the Countess Markievicz

Eva Selina Laura Gore-Booth was born in County Sligo, Ireland, to Sir Henry and Lady Georgina Gore-Booth of Lissadell. She was the third of five children born to the 5th Baronet and his wife and the first of her siblings to be born at Lissadell House. She and her siblings, Josslyn Gore-Booth (1869–1944), Constance Georgine Gore-Booth (1868–1927), Mabel Gore-Booth (1874–1955), and Mordaunt Gore-Booth (1878–1958), were the third generation of Gore-Booths at Lissadell. The house was built for her paternal grandfather, Sir Robert Gore-Booth, 4th Baronet, between 1830 and 1835 and three generations of Gore-Booths resided there during Eva's childhood, including her paternal grandfather and her maternal grandmother Lady Frances Hill.

Both Eva and Constance were educated at home[2] and had several governesses throughout their childhood, most notably Miss Noel who recorded most of what is known about Gore-Booth's early life. She learned French, German, Latin and Greek and developed a love of poetry that was instilled by her maternal grandmother. Gore-Booth was troubled by the stark contrast between her family's privileged life and the poverty outside Lissadell, particularly during the winter of the Irish Famine (1879) when starving tenants would come to the house begging for food and clothing. Esther Roper later remarked that Gore-Booth was "haunted by the suffering of the world and had a curious feeling of responsibility for its inequalities and injustices."[3]

Gore-Booth's father was a notable Arctic explorer and, during a period of absence from the estate in the 1870s, her mother, Lady Georgina, established a school of needlework for women at Lissadell. The women were trained in crochet, embroidery and darn-thread work and the sale of their wares allowed them to earn a wage of 18 shillings per week. This enterprise had a great influence on Gore-Booth and her later women's suffrage and trade union work.

In 1894, Gore-Booth joined her father on his travels around North America and the West Indies. She kept diaries and documented their travels in "Jamaica, Barbados, Cuba, Florida, New Orleans, St Louis, San Francisco, Vancouver, Toronto, Niagara, Montreal and Quebec."[4] On returning to Ireland she met the poet W. B. Yeats for the first time. The following year she traveled around Europe with her mother, sister Constance, and friend Rachel Mansfield and, while in Venice, fell ill with a respiratory condition. In 1896, while recuperating at the villa of writer George MacDonald and his wife in Bordighera, Italy, she met Esther Roper, the English woman who would become her lifelong companion.[2] Roper was also the secretary of the North of England Society for Women's Suffrage.[5] Believing that she was dying of tuberculosis, Gore-Booth and Roper settled in Manchester to serve working women throughout the remainder of her life.[5]

Gore-Booth became a vegetarian in 1900.[6]

Political work

[edit]

The work of Eva Gore-Booth, alongside that of Esther Roper was responsible for the close link between the struggle for women's rights in industry and the struggle for women's right to vote. As a middle class suffragist representing Manchester, the work of Gore-Booth was mainly recognized in the Lancashire cotton towns from 1899 to 1913.[7] Her struggle began when Gore-Booth became a member of the executive committee of the National Union of Women's Suffrage Societies. Carrying out work at the Ancoats settlement, Gore-Booth became co-secretary of the Manchester and Salford Women's Trade Union Council.[5]

1902 saw Eva Gore-Booth campaigning at the Clitheroe by-election on behalf of David Shackleton, a Labour candidate that promised Eva he would show support for the women's enfranchisement. Shackleton was elected yet he did not act upon his promise made to Eva. This led to the founding of the Lancashire and Cheshire Women Textile and Other Worker's Representation Committee by Gore-Booth, Esther Roper and Sarah Reddish. The setting up of this committee led to Gore-Booth meeting Christabel Pankhurst who also felt campaigned for women's rights. However, in 1904, Christabel caused some controversy in the Women's Trade Union Council as she attempted to force the council to make women's suffrage one of its aims to which they refused. This led to the resignation of Gore-Booth from the council. Resigning from that particular council, Gore-Booth alongside Sarah Dickenson who had also resigned, set up the Manchester and Salford Women's Trade and Labour Council. As part of this council, Eva and other suffragists used constitutional methods of campaigning. In the general election of 1906, they put forward their own candidate, Thorley Smith yet he was defeated. In May 1906 Gore-Booth was present in the suffrage deputation to Campbell Bannerman. Her true feeling of helplessness after the failure of this deputation was captured in two poems, which she wrote. These poems were titled 'Women's Trades on the Embankment' and 'A Lost Opportunity'.

In 1907 Gore-Booth, reluctant to give up hope, contributed an essay "The Women's Suffrage Movement Among Trade Unionists" to The Case for Women's Suffrage. In this essay Eva gave a summary of reasons for the methods of the LCWTOW campaign to gain a vote for working women. In 1908 Eva was a delegate to the Labour Party Conference at Hull where she proposed a motion in favour of women's suffrage. This motion was defeated in favour of one for adult suffrage. The end of 1909 saw Eva Gore-Booth help to run the radical suffragist general election campaign at Rossendale where once again a candidate was put forward but was defeated. In 1910, Gore-Booth showed her support for the New Constitutional Society For Women's Suffrage and in 1911 with Roper, she attended a meeting in London of the Fabian Women's Group. Also in 1911, she participated in the suffragette 1911 census boycott,[8] and on 17 November of the same year she was a member of the deputation representing the working women of the north of England. This deputation called upon Lloyd George not to drop the Conciliation Bill. 1911 was also the year that Eva put herself in the shoes of the working women when she worked for a short time as a pit-brow lass to sample the working conditions for herself. However, as war broke out, Gore-Booth and Roper took up welfare work among German women and children in England. In December 1913, Gore-Booth signed the "Open Christmas Letter" to women of Germany and Austria. 1915 then saw Eva Gore-Booth become a member of the Women's Peace Crusade and in 1916 the No-Conscription Fellowship.

Gore-Booth continued to work for peace, writing poetry and for a privately circulated journal, Urania, for the rest of her life.[9]

Poetry

[edit]

When Gore-Booth was embarking on her writing career she was visited by W. B. Yeats who was very much taken with her work. In his own letters he states that he sent her a book to inspire her. Yeats was hoping that she would take up his cause of writing Irish tales to enchant and amuse. Instead Gore-Booth takes Irish folklore and put emphasis on the females in the story. Her widely discussed sexuality in later years is never declared but her poetry reflects it quite overtly. In her Triumph of Maeve she makes a minor scene between Maeve and a wise woman almost erotic.[10] While in her legend of Deirdre she subverts the masculine nationalist identity of Ireland's heroic tales.[11] In her early work she uses the same poetic devices that her male counterparts do such as writing a love poem to the goddess of Nature. In these she does not take a male voice though. She is writing love verse from one woman to another.[10] Gore-Booth was also one of a group of editors of the magazine Urania that published issues three times a year from 1916 to 1940. It was a feminist magazine that reprinted stories and poems from all over the world with editorial comment. A lot of prominent New Woman authors including Mona Caird were involved with the project. Each issue declared that sex was an accident and there were no intrinsic characteristics of the female or the male. Many New Woman issues were discussed such as gender equality, suffrage and marriage but Gore-Booth went further than that to write poetry about women loving women.[12] Even the title of the magazine Urania can refer to heavenly or Uranian another term for homosexual. Gore-Booth and Roper allowed their names to be used in connection with the periodical and Gore-Booth was considered to be an inspiration for Urania.[12]

Later life and death

[edit]

Meeting political activist Roper in Italy in 1896, where Gore-Booth was sent to recover from respiratory ailments, was a deciding factor in Gore-Booth's active involvement in women's rights of the suffrage movement.[4] The two women formed a strong attachment during the weeks spent together at the villa of writer George MacDonald and his wife in Bordighera which led to a partnership, privately and professionally, until Eva's death in June 1926.[13] How intimate her relations were with Roper is controversially discussed; however, letters and poems Gore-Booth dedicated to Roper suggest a romantic love between the two women.[14] One of those poems appears in a collection of her poetic work "The Travellers, To E.G.R" which was published by Roper in 1929 and in which she uses analogies of music and song to express how deeply she was struck by her partner's personality and charisma.[15][16]

After years of playing a lead role in the Women's Suffrage Movement and fighting for equality of women's rights in the UK as well as staying true to her literary roots, Gore-Booth and Roper relocated to London from Manchester in 1913 due to Gore-Booth's deteriorating respiratory health.[14] During World War I, Gore-Booth and Roper were actively involved in the British Peace Movement along with fellow suffragists, such as Sylvia Pankhurst and Emily Hobhouse. At the Women's International Congress which took place at the city of Hague in 1915, she jointly composed an open Christmas letter entitled "To the Women of Germany & Austria" urging to "... join hands with the women of neutral countries, and urge our rulers to stay further bloodshed..." and appealing to a sense of sisterhood to prevent further atrocities and the war from escalating.[4]

Just weeks after the 1916 Rising, Gore-Booth traveled to Dublin accompanied by Roper and was pivotal in the efforts to reprieve the death sentence of her sister Constance Markievicz awarded for her instrumental role in the 1916 Rising. This was successfully converted to a life sentence. Her poetry composed during this period reflects the personal trauma and horror she was exposed to visiting her sister in solitary confinement.[14] She further campaigned to abolish the death sentence overall and to reform prison standards and attended the trial of Irish nationalist and fellow poet Roger Casement thus showing solidarity and support for the overturning of his death sentence.[14]

During the remaining years of her life, which was claimed by cancer on 30 June 1926, she remained devoted to her poetry, dedicated time to her artistic talents as a painter, studied the Greek language and was known as an anti-vivisectionist and supporter of animal welfare.[17][18] She also became a Theosophist and animal rights activist.[19] Gore-Booth died in her home in Hampstead, London she shared with Roper until her death. She was buried alongside Roper in St John's churchyard, Hampstead.[20]

Sexuality

[edit]

Gore-Booth's sexuality has been a topic for debate among academics, and it is increasingly considered that she and Esther Roper were in a same-sex relationship, while some believe that the two women merely cohabited.

After being told that she was close to death in 1896 Gore-Booth took a trip to the home of George MacDonald in Bordighera, Italy, to recuperate. It was there where she met Esther Roper who was also recovering from illness. They formed a strong mutual bond and were partners in life and work from then on.[13] After the time they spent there together Gore-Booth further rejected her privileged rural life in Ireland and moved into the urban Manchester environment. There she purchased property with Roper , who became her partner in her sexual politics activism and suffrage work.[21] Although Gore-Booth and Roper lived together till Eva's death they slept in different rooms and there is no way of proving or disproving a sexual relationship or any sort of sexual encounters between them. However, it was also commonplace in this era for married couples (particularly among the upper class) to have separate bedrooms so this detail is superfluous. After knowing each other for four years Gore-Booth made Roper the sole beneficiary of her estate.[22]

Both Gore-Booth and Roper worked with a team of professionals to establish and edit Urania, a sexual politics journal that was circulated between 1916 and 1940.[23] The formation was due to the editors being connected through a feminist revolutionary group known as the Aëthnic Union which was formed in 1911.[16] Urania was a radical journal that contributed to the discussion on sexual politics of the Suffrage era. It was established to document and enhance the progress of the first wave feminist movement.[24] Its aim was to promote the elimination of the glorification of heterosexual marriage and sex and gender distinctions altogether.[25] It also became a point of reference for those worldwide who shared the editors' radical, Uranian Philosophy. 'Sex is an Accident' a term coined by Gore-Booth regarding biological gender distinction was used to sum up the Uranian philosophy.

The journal for most of its publication was privately circulated worldwide but was sent free to anyone who requested it to establish a network and register of supporters.[24] Gore-Booth was seen as the figure head and founder of this journal as it tied into her theosophical feminist beliefs. Urania was ranged from eight to sixteen pages of compositions, magazines clippings, extracts and reports about sex changes and scientific methods, lesbian women in history as well as challenging and overcoming society's gender norms.[25]

Urania monitored birth and marriage rates worldwide and celebrated when the rates fell. It also promoted the idea of same-sex love being the ideal particularly between females and it being spiritual in nature rather than physical. Throughout all this discussion Gore-Booth was noted in Urania as an inspiration and her words and her poetry was quoted in it long after her death.[25]

Gore-Booth is buried alongside Roper in Hampstead in England and her tombstone reads "Life that is Love is God".[16]

Despite the debate on her sexuality Gore-Booth has been honoured for her work by the LGBT community including an award in her honour at the Dublin Gay Theatre Festival.[26] She has also been acknowledged by the Irish Congress of Trade Unions as LGBT and Worker's Rights role model.[27] Along with Cumann na mBan revolutionary lesbians Kathleen Lynn and Madeleine ffrench-Mullen, Margaret Skinnider and Nora O'Keeffe, and Elizabeth O'Farrell and Julia Grenan,[28][29][30][31][32] Gore-Booth was featured in a 2023 TG4 documentary about "the radical queer women at the very heart of the Irish Revolution": Croíthe Radacacha (Radical Hearts).[29][30]

Posthumous recognition

[edit]

Her name and picture (and those of 58 other women's suffrage supporters) are on the plinth of the statue of Millicent Fawcett in Parliament Square, London, unveiled in 2018.[33][34][35]

Selected publications

[edit]

References

[edit]

Further reading

[edit]
[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Eva Gore-Booth

View on Grokipedia
from Grokipedia

Eva Selina Gore-Booth (22 May 1870 – 30 June 1926) was an Irish poet, dramatist, and activist renowned for her advocacy of women's suffrage, labor rights for working women, and pacifism. Born into the Anglo-Irish landed gentry at Lissadell House in County Sligo, she rejected her privileged upbringing to champion the disenfranchised, particularly female factory workers in industrial Manchester. Gore-Booth moved to in the late 1890s, where she collaborated closely with Roper to organize trade unions and secure better conditions for women in factories and mills. She played a pivotal role in the Manchester Trade Union Council from 1900, pushing for women's inclusion in labor movements and famously campaigning against in the 1908 by-election over his opposition to . As a committed suffragist, she organized Ireland's first suffrage meeting in Sligo in 1896 and advocated universally for votes for women, including those in professions like and domestic service. Her efforts extended to during the First World War, where she opposed , supported conscientious objectors, and promoted non-resistance rooted in her theological writings. A prolific writer, Gore-Booth published nine volumes of poetry starting in 1898, seven plays, and essays on spiritual and social themes, often drawing from to critique and war. Though often overshadowed by her revolutionary sister, , she campaigned for clemency for Irish nationalists like while maintaining her anti-militarist stance. Gore-Booth died of intestinal cancer in , leaving a legacy of principled that prioritized empirical reform over ideological fervor.

Early Life and Family Background

Aristocratic Upbringing at Lissadell House

![Eva Gore-Booth and her sister Constance Gore-Booth][float-right] Eva Selina Laura Gore-Booth was born on 22 May 1870 at in , , the family estate of the Anglo-Irish Gore-Booth baronetcy. As the second of three daughters—and third of five children overall—to Sir Henry William Gore-Booth, 5th (1843–1900), a landowner, explorer, and Liberal Unionist, and his wife Lady Georgina Mary Hobart (1841–1921), she was raised amid the privileges of gentry. Lissadell House, built between 1830 and 1835 in neoclassical Greek Revival style by London architect Francis Goodwin for Sir Robert Gore-Booth, 4th Baronet, stood as the austere centerpiece of the family's extensive estate, which included tenant farms and innovative features like an early system. The Gore-Booths managed the property paternalistically, with Sir Henry personally distributing food aid from the estate's covered riding arena to alleviate local distress during the agricultural crises of 1879–1880. Eva's upbringing reflected aristocratic norms, including informal education at home and freedom to roam the rugged Sligo landscape with siblings like her elder sister Constance, fostering early interests in nature and estate life that later influenced her rejection of inherited privilege. Despite the family's wealth from landownership, Eva displayed early discomfort with class disparities, though her childhood remained sheltered within the estate's hierarchical world.

Education and Initial Influences

Eva Gore-Booth was born on 22 May 1870 at , the family estate in , , where she spent her early years immersed in the rural landscape of the region. Like many children of the Anglo-Irish aristocracy, she received no formal schooling but was educated at home by a series of governesses, one of whom held a education and imparted knowledge of classical subjects. This private instruction included proficiency in multiple languages—French, German, Latin, and Greek—which equipped her with the linguistic tools essential for later literary pursuits. A pivotal early influence was her maternal grandmother, Lady Hill, who actively encouraged Gore-Booth's budding affinity for poetry during her childhood. Lady Hill's death in 1879, when Gore-Booth was nine, marked a profound turning point, awakening her interests in and spiritual inquiry that would permeate her future writings. The home environment at Lissadell, characterized by intellectual stimulation and creative freedom, fostered her independent mindset, while her mother's establishment of a needlework school for local women introduced early exposure to practical social initiatives on the estate. Gore-Booth's formative years were also shaped by familial examples of paternalistic responsibility amid economic hardship. Her father, Sir Henry Gore-Booth, a landowner known for progressive management, distributed free food to tenants during the 1879–1880 agricultural distress, highlighting disparities between privilege and that subtly informed her emerging sense of . Shared experiences with her elder sister Constance— including horseback riding across the estate and interactions with tenant farmers—cultivated a bond that reinforced her resilience and affinity for the natural world, elements that later influenced her poetic themes of harmony and reform. This idyllic yet isolated upbringing, blending aristocratic seclusion with glimpses of rural interdependence, laid the groundwork for her transition from personal contemplation to broader activist engagements.

Transition to Social Reform in Manchester

Arrival and Encounter with Industrial Poverty

In 1897, Eva Gore-Booth relocated from her family's estate at in , , to , , deliberately forsaking aristocratic privilege for immersion in urban social conditions. This move, influenced by prior travels and personal motivations including health considerations, positioned her in a city emblematic of Britain's industrial might, where cotton mills and factories dominated the economy. She settled in a modest amid working-class neighborhoods, eschewing family connections that could have afforded more comfortable lodgings. Manchester's environment starkly contrasted Gore-Booth's rural upbringing, enveloping her in pervasive smoke from thousands of chimneys that obscured daylight and exacerbated respiratory ailments, while slums teemed with laborers enduring overcrowded and inadequate . She directly observed the exploitation of female workers, who comprised a significant portion of the —over 400,000 in Lancashire's mills alone by the —facing 12- to 14-hour shifts for wages often below subsistence levels, amid machinery hazards and minimal protections. This exposure to systemic deprivation, including child labor and seasonal , ignited her awareness of class disparities and the vulnerabilities of unorganized women in low-skill trades like barmaid service, where job insecurity loomed due to moral and economic pressures. The immediacy of these conditions—marked by high infant mortality rates exceeding 200 per 1,000 births in industrial districts and widespread —prompted Gore-Booth's shift toward practical inquiry into labor inequities, though her initial response emphasized empathetic observation over immediate organization. Her accounts later reflected this formative disjuncture, portraying Manchester's not as abstract statistics but as individuals enduring tangible hardships in a profit-driven .

Formation of Partnership with Esther Roper

Eva Gore-Booth first encountered Esther Roper in 1896 while both women were recuperating from health issues in ; Gore-Booth was recovering from suspected , and Roper from exhaustion, at the guest house of Scottish writer . This meeting marked the beginning of a profound personal and professional bond, with the two forming an immediate companionship that would endure for the remainder of Gore-Booth's life. Roper, already established as a social reformer and secretary of the National Union of Women Workers of and , introduced Gore-Booth to the realities of industrial labor exploitation, particularly among women in Manchester's textile trades. Following their initial separation—Gore-Booth returning briefly to her family estate at Lissadell and Roper to —the women maintained close correspondence, which solidified their commitment to one another. Gore-Booth, rejecting the privileges of her Anglo-Irish aristocratic background, resolved to abandon her former life and relocate to by to join Roper. Upon arrival, they established a shared in a modest in , a working-class district, where they lived together until relocating to in 1913 due to Gore-Booth's worsening respiratory condition. This facilitated their collaborative efforts, with Gore-Booth rapidly immersing herself in Roper's ongoing campaigns for improved wages, working conditions, and union representation for female lace-makers and cotton operatives, whose earnings often fell below subsistence levels—sometimes as low as 11 shillings per week for piecework. The partnership's formation was instrumental in channeling Gore-Booth's energies toward practical social reform, as Roper's prior experience organizing petitions and lobbying —such as the 1892 campaign for women clerks in the —influenced Gore-Booth to prioritize empirical advocacy over abstract philanthropy. Together, they co-founded initiatives like the Lace Makers' Union and emphasized non-militant strategies, including education and negotiation with employers, which contrasted with more confrontational tactics emerging elsewhere. Their joint by Gifford Lewis underscores this alliance as a fusion of Gore-Booth's poetic with Roper's pragmatic organizational skills, yielding tangible outcomes like the partial enfranchisement of female barmaids via the revocation of Clause 20 in the 1908 Licensing Bill. This collaboration not only amplified their impact on Manchester's labor landscape but also laid the groundwork for broader activism, though limited by the era's gender barriers and economic dependencies.

Activism in Women's Rights and Labor

Trade Union Organizing for Women Workers

Upon arriving in Manchester in 1897, Eva Gore-Booth, influenced by Esther Roper, directed her efforts toward organizing women in the textile and other low-wage industries, where female laborers faced exploitative conditions including long hours, low pay, and hazardous environments. In 1898, Gore-Booth and Roper assumed joint secretarial roles in the Women’s Textile and Other Workers’ Representative Committee, advocating for representation of female operatives in trade matters. By 1900, Gore-Booth served as co-secretary of the and Women’s Council alongside Sarah Dickenson, becoming a prominent organizer who facilitated the establishment of dozens of unions for female workers, particularly in . She focused on sectors like and power-loom operation, founding the and District Association of Weavers in April 1902, which included initiatives such as a fund to support strikers and sustain membership during disputes. In 1903, she co-established the and Women’s and Other Workers’ Representation Committee to politically empower women workers through electoral sponsorship of candidates favoring labor reforms. Gore-Booth's campaigns extended beyond textiles to defend employment rights for marginalized female groups, including pit-brow workers threatened by protective legislation, barmaids via the Barmaids’ Political Defence League (formed to oppose a licensing bill restricting their jobs), flower sellers at , and even women acrobats seeking licensing reforms. She co-edited the quarterly Women’s Labour News to disseminate information on unionization and rights, linking trade unionism with by collecting approximately 30,000 signatures for a petition urging parliamentary representation for working women. These efforts yielded measurable growth, with affiliated membership reaching 4,000 by 1907 under her influence, fostering greater industrial bargaining power and political engagement among women workers, though persistent employer resistance and limited legal protections constrained broader gains. After resigning from the Women’s Trade Union Council in 1904 due to strategic differences, Gore-Booth helped form the & Salford Women Trades & Labour Council, continuing to prioritize non-militant, inclusive organizing until her relocation to in 1913.

Suffrage Campaigns and Electoral Defeats of Opponents

In , Gore-Booth collaborated with Esther Roper to advance through the North of England Society for Women's Suffrage and the executive committee of the National Union of Women's Suffrage Societies, emphasizing enfranchisement for working-class women alongside labor protections. Their efforts integrated suffrage with organizing, targeting low-wage female workers such as lace-makers and barmaids, whom they argued were disproportionately denied political voice despite economic contributions. A pivotal campaign occurred during the April 1908 Manchester North West by-election, triggered by Winston Churchill's appointment to the Board of Trade, requiring re-election. Gore-Booth, Roper, and allies opposed Churchill for his support of the Liberal government's Licensing Bill, which restricted barmaids' employment hours to after 8 p.m., effectively barring women from such roles and ignoring their livelihoods. She mobilized supporters, including her sister Constance Markievicz, to back Conservative candidate William Joynson-Hicks, who pledged suffrage support, framing the contest as a referendum on women's rights. Churchill lost by 529 votes, a narrow defeat attributed in part to suffragist turnout and barmaids' advocacy, marking a rare electoral setback for him and highlighting the potency of issue-based mobilization. Gore-Booth extended this tactic in subsequent elections, such as supporting pro-suffrage candidates in the 1902 Clitheroe by-election and backing constitutional reform efforts in 1910, while critiquing opponents' resistance to plural voting abolition and . These campaigns demonstrated her strategy of cross-party alliances against anti-suffrage incumbents, though broader enfranchisement remained elusive until 1918, limited initially to women over 30 meeting property qualifications.

Key Achievements and Limitations of Reform Efforts

Gore-Booth and Roper co-founded the and Women Textile and Other Workers' Representation Committee in 1895, enabling working-class women to sponsor parliamentary candidates sympathetic to their labor concerns, marking an early success in linking trade unionism with . Their advocacy secured the licensing of women as stewards and clerks on British passenger ships in , opening maritime clerical roles previously restricted to men and demonstrating tangible gains in occupational access for women. In defense of pit-brow lasses—women laboring above coal pits—they campaigned against restrictive legislation, helping preserve these hazardous yet vital employment opportunities amid industrial opposition. A pivotal achievement came in 1905 with the establishment of the Barmaids' Political Defence League, which mobilized barmaids to lobby against bills seeking to bar women from serving alcohol in pubs, framing such measures as classist attacks on working women's livelihoods; this effort rallied public demonstrations, including a 1907 gathering, and thwarted several restrictive proposals. In suffrage activism, Gore-Booth and Roper shifted focus to working-class women, collecting 30,000 signatures for a 1901 and integrating franchise demands into platforms, which pressured bodies like the Labour Representation Committee to adopt pro- stances despite initial resistance. Their targeted electoral interventions peaked in the 1908 Manchester North West by-election, where suffrage campaigning contributed to Winston Churchill's narrow defeat by 529 votes, as he had opposed women's voting rights, validating their strategy of unseating anti-suffrage politicians. These reform efforts faced significant limitations, including entrenched opposition from male-dominated trade unions wary of diluting bargaining power or prioritizing suffrage over wage demands, which fragmented alliances and slowed union integration for women. Gore-Booth's push to embed women's suffrage within trade union objectives provoked divisions, as councils like the Women's Trade Union Council resisted, viewing it as diverting from immediate economic protections. Broader structural barriers persisted, with women's wages averaging half those of men in textiles and other sectors into the 1910s, underscoring incomplete progress despite localized wins; full enfranchisement for women over 30 arrived only in 1918, postdating their core campaigns. Legislative threats to female employment, such as recurring barmaid bans, required perpetual vigilance, revealing the fragility of gains amid conservative backlash.

Literary and Intellectual Output

Poetic Works and Mystical Themes

Eva Gore-Booth published her first volume of poetry, Poems, in 1898, shortly after relocating to , with the collection featuring lyrical works influenced by Irish landscapes and personal introspection but adhering to prevailing aesthetic conventions of the era. Subsequent volumes, such as Unseen Kings (1904) and The One and the Many (1904), introduced verse dramas and explorations of metaphysical unity, marking an initial shift toward esoteric elements drawn from her growing engagement with spiritualism. By 1907, works like The Egyptian Pillar delved deeper into symbolic narratives evoking ancient wisdom and transcendent realities, reflecting her broadening intellectual pursuits. Gore-Booth's poetry increasingly incorporated mystical themes, particularly after her immersion in , which emphasized universal brotherhood, , and the 's evolution beyond physical constraints. This influence is evident in later collections such as The Shepherd of Eternity and The House of Three Windows, her final poetic volumes published during or shortly after , where spiritual progress supersedes temporal conflicts, as she articulated in related writings: "There is a vista before us of a Spiritual progress which far transcends all political matters." Her verses often portrayed the material world as illusory, with motifs of knowledge, divine communion, and the interplay between body and , informed by personal experiences like communications from her deceased grandmother's spirit. These elements aligned with theosophical tenets she studied alongside Greek scriptures, transforming her oeuvre from early to a contemplative prioritizing inner enlightenment over external reform. In poems addressing and eternal cycles, Gore-Booth critiqued linear historical narratives, positing instead a cosmic accessible through intuitive rather than empirical means. This mystical orientation permeated approximately ten volumes of her , distinguishing her from contemporaneous Irish literary figures by integrating theosophical cosmology with Celtic undercurrents, though critics noted its occasional vagueness in reconciling spiritual abstraction with lived activism. Posthumous compilations, including Collected Poems edited by Roper in , preserved these themes, underscoring Gore-Booth's commitment to a that privileged metaphysical insight.

Dramatic and Philosophical Writings

Eva Gore-Booth composed at least seven verse dramas, many drawing on Irish mythological motifs akin to those employed in the by figures such as and . Her early play Unseen Kings (), published by Longmans, Green & Co., was rejected by the Irish National Theatre Society for its unstageable elements, including birds traversing the stage. Similarly, The One and the Many (), a verse play, explores themes of unity amid diversity, blending poetic form with philosophical into individuality and the collective. Subsequent works like The Three Resurrections and The Triumph of Maeve (1905) reimagined Irish legends, portraying the warrior queen Maeve achieving victory through peace rather than conquest. The Sorrowful Princess (1907) incorporated motifs from the Egyptian Book of the Dead, while The Egyptian Pillar (1907) appeared as a Tower Press booklet. Later dramas, including The Death of Fionavar (1916, illustrated by her sister Constance Markievicz) and the posthumously published The Buried Life of Deirdre (1930), advanced pacifist ideas, examining tensions between possessive love and its transcendent, universal dimensions. Gore-Booth's philosophical writings centered on theological and mystical interpretations, often merging poetic analysis with . In A Psychological and Poetic Approach to Christ in the Fourth (1923), a 363-page volume, she dissected the of John through lyrical and introspective lenses, emphasizing Christ's psychological depth. The Inner Kingdom (1926) delivered a religious address on inner spiritual realms, while The Word’s Pilgrim (1927) comprised imagined dialogues with historical and religious icons, such as and , to probe universal truths. These texts, alongside several collections of spiritual essays and studies, underscored her theosophical influences and commitment to as an ethical imperative.

Publication of Urania and Gender Critiques

In 1916, Eva Gore-Booth, alongside Roper and associates including Irene Clyde, established the periodical , which was issued three times annually until 1940. The served as a platform for reprinting newspaper clippings and original contributions focused on , , and spiritual themes, reflecting Gore-Booth's editorial influence in shaping its radical ethos. Central to Urania's philosophy was Gore-Booth's assertion that biological sex constitutes "an accident," a transient and insignificant aspect of human identity overshadowed by spiritual essence and individual character. This view critiqued rigid in defining personal roles and capabilities, advocating instead for transcending sex-based duality toward a unified unbound by physical distinctions. Gore-Booth's writings in the journal emphasized that true equality and required rejecting as a core identifier, prioritizing ethical and mystical dimensions over corporeal ones. Urania mounted explicit critiques against conventional marriage and attendant norms, portraying wedlock as a coercive that reinforced sex-based hierarchies and stifled individual . The periodical extolled and spinsterhood as liberating alternatives, idealizing non-marital female partnerships as models of companionship free from patriarchal constraints. These positions challenged prevailing social structures by arguing that roles, whether framed as complementary or equal, perpetuated division; Gore-Booth posited spiritual as the authentic basis for relations, diminishing the relevance of biological sex in social and ethical judgments.

Pacifism, Irish Politics, and Broader Views

Anti-War Stance During

During the outbreak of in August 1914, Gore-Booth resigned from the National Union of Women's Societies due to its support for the and its suspension of campaigning, aligning instead with pacifist groups opposing military involvement. She delivered her first public anti-war speech in that December, titled Whence Come Wars?, in which she condemned the notion of men conscripted to fight ostensibly for the protection of women and children, arguing it perpetuated violence rather than resolving underlying conflicts. In early 1915, following the sinking of the RMS Lusitania on May 7, Gore-Booth presented a paper entitled Religious Aspects of Non-Resistance at in , advocating Gospel-inspired and questioning the moral justification for retaliatory warfare amid heightened public fervor for escalation. That year, she joined the No-Conscription Fellowship, collaborating with figures such as and to defend conscientious objectors refusing military service on ethical or religious grounds, and co-founded the Women's Peace Crusade with Esther Roper to promote negotiated peace. As a member of the Crusade, Gore-Booth traveled extensively across Britain despite chronic health issues, delivering speeches for immediate , attending courts-martial of objectors, and documenting tribunal injustices in pamphlets published after the in April 1916. Gore-Booth's written interventions reinforced her stance; a January 20, 1916, letter to the Manchester Guardian warned of the death penalty's application to objectors, while her 1918 article in the same publication highlighted anticipated Irish resistance to , contributing to debates on extending the draft to . Her poetry collections The Perilous Light (1915) and Broken Glory (1918) articulated critiques of war's destructiveness, emphasizing themes of non-violence and human cost over nationalistic glory. These efforts positioned her as a principled rejection of state compulsion, grounded in individual rather than utopian , amid widespread societal pressure for .

Relationship to Irish Independence and Family Divisions

Eva Gore-Booth maintained a commitment to Irish self-determination that predated the , viewing it as part of broader advocacy for freedom and against imperial coercion, though she emphasized non-violent approaches consistent with her . Following the Rising, she campaigned vigorously for the release of her sister Constance, who had participated in the rebellion at and was sentenced to death on May 6, —a sentence commuted to due to her gender—along with other republican prisoners. Eva's efforts included public advocacy and support for related causes, such as the 1918 anti-conscription campaign in Ireland, where she opposed British attempts to enforce amid the push for . Despite shared roots in the Anglo-Irish Gore-Booth family of , Sligo, Eva and Constance diverged sharply in their methods toward Irish freedom: Constance pursued militant republicanism, joining the and later , while Eva rejected violent nationalism in favor of ethical and spiritual critiques of empire. This rift reflected broader family tensions, as their father, Sir Henry Gore-Booth, 5th Baronet—a philanthropist who aided victims in the 1870s but upheld landed interests—embodied the Protestant Ascendancy's ambivalence toward , and brother Josslyn, who inherited the estate, navigated conflicting loyalties by managing Constance's affairs amid her imprisonments. Eva's writings later underscored dedication to independence without endorsing the armed struggle that defined her sister's path, highlighting a familial divide between reformist idealism and revolutionary action.

Animal Rights Advocacy and Spiritual Evolution

Gore-Booth adopted in 1900, adhering to it strictly for the final 26 years of her life as an expression of ethical opposition to animal exploitation. This practice aligned with broader principles, and she emerged as a vocal supporter of , campaigning actively in her later years against practices she viewed as cruel. Her advocacy extended to rejecting and use, consistent with contemporaries in feminist and reform circles who linked human and animal liberation. Her spiritual development began with early poetic explorations of nature and transcendence, evolving into a profound commitment to by the early 1900s, which emphasized universal unity, karma, and . This shift incorporated Eastern philosophies alongside , as seen in works like The Egyptian Pillar (1907), which blended scriptural study with esoteric interpretations of light and non-resistance. In later decades, she delved into Greek texts, the Gospels, and traditions, producing spiritual essays that prioritized inner illumination over dogmatic religion, viewing Christ as an of selfless love rather than institutional . Theosophical tenets of and interconnected life forms causally reinforced her animal rights stance, framing and anti-cruelty efforts as prerequisites for spiritual evolution and ethical consistency. Her mature rejected material for a cosmopolitan ethic of , influencing pacifist writings like The Religious Aspects of Non-Resistance (1916), where divine light supplants coercive power. This progression marked a departure from conventional toward a personalized grounded in empirical and cross-cultural synthesis, unmediated by ecclesiastical bias.

Personal Relationships and Sexuality

Lifelong Companionship with Esther Roper

Eva Gore-Booth first encountered Esther Roper in 1896 while both were recuperating from illnesses in , . Roper, born in 1868 near , , had established herself as secretary of the North of England Society for in , advocating for rights and among female mill workers. Their meeting marked the beginning of a that endured for three decades, with Gore-Booth soon aligning her efforts with Roper's social reform initiatives. In 1897, Gore-Booth relocated from her family's estate in , , to to join Roper, residing together in a modest terraced house on Hope Street. This cohabitation reflected Gore-Booth's rejection of aristocratic privilege in favor of collaborative activism; the pair jointly organized campaigns, supported labor strikes—such as the 1909 and women's textile workers' strike—and published reports on working women's conditions. Their shared residence facilitated intensive joint work, including Roper's documentation of Gore-Booth's poetry and political writings, though they maintained separate bedrooms. By 1913, Gore-Booth and Roper had relocated to , settling in , where they continued their intertwined lives amid evolving commitments to and spiritualism. Throughout , they opposed conscription and militarism together, founding the Friends of the House of Mercy to aid conscientious objectors. Roper provided steadfast support during Gore-Booth's declining health, managing household affairs and preserving her correspondence until Gore-Booth's death from cancer on June 30, 1926, at age 56. Roper survived her by 18 years, dying in , and later compiled a biography drawing from their shared documents.

Debates on Sexual Orientation and Evidence

The lifelong companionship between Eva Gore-Booth and Esther Roper, beginning with their meeting in , , in 1896, has prompted scholarly debate over whether it constituted a romantic or sexual partnership, with interpretations varying based on available correspondence, contextual norms, and interpretive frameworks. Primary evidence includes affectionate letters and poems Gore-Booth dedicated to Roper, which some scholars, such as those examining historical figures, interpret as indicative of romantic love, though such effusive was common in female friendships of the era without implying . No surviving documents explicitly describe sexual relations between them, and Gore-Booth's own writings, including her frequent assertion that "sex is an accident," suggest a philosophical minimization of biological sex as central to identity or relationships, potentially aligning with platonic or spiritually transcendent bonds rather than erotic ones. Biographer Gifford Lewis, in her 1988 joint biography, argued against a sexual dimension, stating that Gore-Booth and Roper "never entered each other’s bedrooms except in illness" and framing their bond as a deep but non-romantic , drawing on personal and interviews unavailable to later researchers. This view has been critiqued by subsequent historians like Sonja Tiernan, who contend that presuming in historical female pairs erases possibilities and that Gore-Booth's rejection of norms—evident in her co-edited journal Urania (1916–1920), which challenged binary sex categories and heterosexual primacy—warrants interpreting the relationship through a same-sex lens. Tiernan highlights contextual factors, such as Gore-Booth's theosophical influences and advocacy for , as supporting non-heteronormative readings, though these remain inferential absent direct genital or consummation evidence, which historians of sexuality note is rare for women before the late due to cultural reticence. The debate reflects broader tensions in historical methodology: earlier accounts, like Lewis's, prioritize primary biographical details and caution against anachronistic projections, while post-1990s scholarship, influenced by , often favors contextual re-readings to recover marginalized identities, sometimes amplifying ambiguous evidence. Empirical constraints persist, as no diaries or explicit admissions confirm , and period-specific phenomena like "romantic friendships" among educated women complicate retroactive categorization. Gore-Booth's pacifist and mystical writings further emphasize soul-level connections over corporeal ones, underscoring that definitive classification eludes current evidence.

Rejection of Conventional Marriage and Gender Norms

Eva Gore-Booth never married, opting instead for a lifelong companionship with Roper that began in 1898 and lasted until Roper's death in 1939, thereby eschewing the traditional marital expectations placed upon women of her aristocratic background. This choice aligned with her broader critique of as a restrictive , as evidenced in her co-edited journal (1916–1919), which explicitly challenged the primacy of heterosexual and advocated for spinsterhood and enduring same-sex partnerships as superior alternatives. In , Gore-Booth and her collaborators contended that conventional confined women to limited perspectives, asserting that unmarried women experienced "a rounder, fuller life" compared to their wedded counterparts, who often viewed existence through "only one side of ." The journal mocked heterosexual relations and constructs, favoring unions unbound by legal or societal marital norms, while Gore-Booth herself articulated the view that " was an accident and formed no essential part of an individual's nature," diminishing biological sex as a of identity or relational validity. This stance extended to her poetry, such as "The Repentance of Eve," which highlighted the emotional toll of conventional on intellectually capable women, portraying it as a source of damage rather than fulfillment. Gore-Booth's rejection of gender norms manifested in her subversion of traditional roles through literary works that blurred masculine and feminine identities, composing love poems to women and critiquing rigid gender binaries as impediments to personal and spiritual growth. Her departure from the family estate at Lissadell in 1897, renouncing aristocratic privileges tied to expected wifely duties, further underscored this break from convention, prioritizing independent labor activism and intellectual pursuits over familial marital prospects. These positions, rooted in her suffrage and New Woman advocacy, positioned marriage not as a natural or inevitable path but as a culturally imposed limitation, empirically observed to hinder women's broader contributions to society.

Final Years, Death, and Immediate Legacy

Health Decline and Relocation to

In the early 1890s, Gore-Booth experienced a severe health crisis, contracting what was diagnosed as during travels in , prompting a prolonged recovery in where she met Roper. This illness marked the onset of chronic respiratory difficulties that persisted throughout her life, initially leading her to settle in to focus on labor advocacy while managing her condition. By 1913, Gore-Booth's respiratory health had deteriorated further amid the industrial pollution of , necessitating a relocation southward for a milder . She and Roper thus moved to , where Gore-Booth continued her writing and activism, though her frailty limited physical engagements. This shift allowed her to prioritize literary output, including reflecting her pacifist and spiritual views, while residing in areas like by the early 1920s, where her condition worsened progressively.

Spiritualism and Final Publications

In her later years, Eva Gore-Booth increasingly focused on and , building on a family background sympathetic to spiritualism and Celtic from her upbringing. This interest deepened through studies of Greek texts, Christian scriptures, , , and karma, shaping her pursuit of mystical transcendence and inner . Theosophy's principles, including the duality of masculine and feminine cosmic forces, aligned with her earlier views on sexuality and equality, influencing writings that emphasized universal ethics over . These spiritual themes dominated her final poetry collections. The Shepherd of Eternity and Other Poems, published in 1925 by Longmans, Green & Co., explored eternal spiritual realms and redemption. Her last work, The House of Three Windows, issued in 1926 by the same publisher shortly before her death, delved into and visionary insight. A posthumous compilation, Poems of Eva Gore-Booth: Complete Edition, edited by Roper and published in 1929 by Longmans, Green & Co., gathered her oeuvre, highlighting the spiritual evolution in her late verse.

Death in 1926

Eva Gore-Booth was diagnosed with cancer in 1925, which progressed to a terminal stage affecting her bowel or colon. Despite severe discomfort from the illness, she maintained a serene demeanor until the end, continuing her interests in , painting, and Greek studies amid declining health. She deliberately concealed the severity of her condition from her sister to spare her distress during Ireland's political turmoil. Gore-Booth died on June 30, 1926, at the age of 56, in her home in , where she had lived with Esther Roper for many years. Roper, her longtime companion, provided care during her final months and inherited Gore-Booth's possessions upon her death. Her obituary appeared in outlets such as the Manchester Guardian on July 1, 1926, noting her multifaceted contributions to , labor , and . She was buried in alongside Roper, who survived her by over a decade. At the time of her passing, Gore-Booth's pacifist and spiritual writings remained her most recent legacy, with no immediate public honors tied directly to the event.

Posthumous Recognition and Critical Assessments

Honors in , Labor, and Irish History

Eva Gore-Booth's contributions to have been posthumously acknowledged for bridging elite reform efforts with working-class advocacy, particularly through her organizational work in that emphasized labor protections as integral to voting rights. Irish President , in a 2016 address, credited her and Esther Roper with expanding campaigns to address the realities of female industrial workers, moving beyond middle-class priorities to include demands for fair wages and workplace safety. This recognition underscores her role in the and Federation of Women's Suffrage Societies, where she mobilized workers and barmaids, culminating in the 1908 defeat of Winston Churchill's Licensing Bill that sought to ban women from serving alcohol. In , Gore-Booth is honored for founding the Lancashire Women Textile and Other Workers' Representation Committee in 1905, one of the earliest efforts to unionize women in Britain's and secure parliamentary representation for their grievances. Her pamphlets and speeches, later compiled in The Political Writings of Eva Gore-Booth (2015), demonstrate her insistence on linking trade unionism with , influencing subsequent labor reforms despite initial resistance from male-dominated unions. At her family estate, , a commemorative cabinet explicitly honors her lifelong campaign to improve conditions for working women, framing her as a key figure in early 20th-century industrial activism. Within Irish historical narratives, Gore-Booth's legacy is tied to her advocacy for national , tempered by her pacifism during the 1916 , yet she supported her sister Constance Markievicz's involvement and opposed partition. William Butler Yeats immortalized her radicalism in the 1933 poem "In Memory of Eva Gore-Booth and Con Markievicz," lamenting the erosion of their youthful idealism amid 's turbulent independence struggle. Modern assessments, including a 2020 exhibition at the Embassy of , portray her as a multifaceted activist whose Irish roots informed her global labor and campaigns, earning tributes for rejecting aristocratic privilege in favor of egalitarian causes.

Modern Interpretations as LGBT Figure

In recent decades, queer studies and LGBT historiography have reframed Eva Gore-Booth's lifelong companionship with Esther Roper as indicative of a lesbian relationship, positioning Gore-Booth as an early queer activist whose personal life exemplified resistance to heteronormative expectations. This view, advanced by scholars like Sonja Tiernan, challenges presumptions of heterosexuality by highlighting their cohabitation in Manchester from 1899 and later London until Gore-Booth's death on June 30, 1926, mutual devotion evident in correspondence, and Roper's role as Gore-Booth's literary executor and partial biographer. Tiernan argues that mislabeling their bond as platonic erases queer histories, drawing on contextual evidence such as Gore-Booth's rejection of marriage proposals and their joint rejection of traditional gender roles in suffrage and labor activism. Similarly, literary critic Eilís Ní Dhuibhne has stated that Gore-Booth "lived with Esther Roper, probably in a lesbian relationship," interpreting their partnership through a lens of implied eroticism amid Edwardian constraints on explicit expression. Such interpretations gained traction in academic and cultural institutions during the late 20th and early 21st centuries, with Gore-Booth's inclusion in LGBT collections, such as the Library's holdings of her poetry, which emphasize themes of female solidarity and reinvention of myths to foreground women's voices. This aligns with broader trends in feminist and scholarship to reclaim historical female pairs—often termed "Boston marriages" in earlier contexts—as evidence of same-sex desire, particularly given Gore-Booth's theosophical interests and associations with circles exploring alternative spiritualities and gender nonconformity in the 1890s–1920s. However, these readings remain inferential, as no primary documents, such as explicit letters or diaries, confirm sexual intimacy; surviving correspondence documents emotional depth and practical interdependence but adheres to the era's coded discretion. Critics of this framing, including biographer Gifford Lewis in her 1988 joint study, assert that assumptions of overstate the evidence, quoting associates who noted the women "never entered each other’s bedrooms except in illness" and emphasizing their shared and over romantic speculation. Lewis's account, based on archival access including family papers, portrays their bond as a profound sustained by and political alignment rather than eros, cautioning against retrofitting modern sexual categories onto Victorian-era relationships where intense female attachments were culturally normative without implying genital relations. The debate underscores tensions in : while queer-inclusive narratives amplify Gore-Booth's legacy in LGBT contexts—such as exhibitions and literary analyses linking her to Irish queer modernism—empirical caution prevails absent corroborative proof, with some scholars attributing the lesbian label to ideological incentives in academia rather than dispositive facts.

Criticisms of Pacifism, Radicalism, and Enduring Influences

Gore-Booth's , rooted in a universal ethic of non-violence and rejection of , positioned her in opposition to the armed rebellion of the 1916 , in which her sister Constance actively participated, highlighting a fundamental divergence in their approaches to Irish . This stance extended to her from independence groups amid Ireland's turbulent push for , prioritizing Gospel-based non-resistance over militant action despite her deep affection for the country. Some assessments note that such uncompromising , while morally consistent, arguably constrained her broader political efficacy in a context demanding forceful resistance against British rule. Her radicalism, particularly in sexual and gender spheres, drew implicit rebukes for exceeding contemporary progressive boundaries; co-founding the 1912 Aëthnic Union to eradicate distinctions between "manly" and "womanly" roles, alongside contributions to the journal challenging marriage as a coercive institution, alienated mainstream reformers and contributed to her sidelining in historiography. In post-independence , this social and sexual was deemed incompatible with the nascent state's conservative , curtailing official recognition and embedding her legacy in niche rather than national narratives. Notwithstanding these points of contention, Gore-Booth's advocacy exerted lasting impact on women's , as her in Manchester's trade unions from 1900 onward modeled female organizing that shaped subsequent and Irish workers' movements, emphasizing negotiation over exclusionary male dominance. Her anti-war writings, including critiques of violence's moral corrosion, persist in pacifist discourse, influencing interwar and modern non-violent through frameworks prioritizing love and conscientious objection. In contemporary contexts, her gender and partnership models inform and , underscoring fluid identities beyond binary norms and prefiguring debates on relational .

References

  1. https://www.poetryfoundation.org/poets/eva-gore-booth
  2. https://lissadellhouse.com/eva-gore-booth/
  3. https://muse.jhu.edu/article/528489/summary
  4. https://president.ie/en/diary/details/president-delivers-keynote-address-the-importance-of-eva-gore-booths-radica/speeches
  5. https://www.dib.ie/biography/booth-eva-selina-gore-a0784
  6. https://spartacus-educational.com/IREgorebooth.htm
  7. https://www.dib.ie/biography/booth-sir-henry-william-gore-a0785
  8. https://www.askaboutireland.ie/reading-room/history-heritage/big-houses-of-ireland/lissadell-house/
  9. https://lissadellhouse.com/countess-markievicz/gore-booth-family/henry-gore-booth/
  10. https://www.irishamericanmom.com/lissadell-house-a-family-history/
  11. https://www.[jstor](/page/JSTOR).org/stable/j.ctv6wgnhq
  12. https://englishverse.com/poets/gore-booth_eva
  13. https://www.irishtimes.com/culture/heritage/eva-gore-booth-poet-mystic-trade-unionist-and-suffragist-1.3719601
  14. https://poemanalysis.com/eva-gore-booth/biography/
  15. https://www.lwvin.org/content.aspx?page_id=5&club_id=42001&item_id=98985
  16. https://www.irishphilosophy.com/2017/05/22/gore-booth-labour/
  17. https://lwvmunciedelaware.org/content.aspx?page_id=5&club_id=468470&item_id=98968
  18. https://radicalmanchester.wordpress.com/2009/08/11/eva-gore-booth/
  19. https://www.jstor.org/stable/30101502
  20. https://www.askaboutireland.ie/reading-room/arts-literature/irish-writers/eva-gore-booth/manchester/
  21. https://spartacus-educational.com/WroperE.htm
  22. https://blog.epicchq.com/eva-gore-booth-herstory-blazing-a-trail
  23. https://map.mappingwomenssuffrage.org.uk/items/show/289
  24. https://www.facebook.com/GPOWH/posts/on-22nd-may-1870-in-lissadell-house-co-sligo-eva-gore-booth-was-born-sister-of-c/1111607224335664/
  25. https://www.manchesterhive.com/display/9780719094996/9780719094996.00014.pdf
  26. https://www.academia.edu/38696124/No_Wild_Utopian_Theory_The_Antiwar_Writings_of_Eva_Gore_Booth
  27. https://www.encyclopedia.com/women/encyclopedias-almanacs-transcripts-and-maps/gore-booth-eva-1870-1926
  28. https://www.independent.ie/life/eva-gore-booth-champion-of-the-barmaids/26870958.html
  29. https://www.doughtystreet.co.uk/news/doughty-street-women-apply-red-plaque-honour-revolutionary-barmaids-who-defeated-churchill
  30. https://www.herstory.ie/news/tag/esther%2Broper
  31. https://olive-civet.lnx.warwick.ac.uk/items/show/333
  32. https://www.academia.edu/1598513/Sonja_Tiernan_Eva_Gore_Booth_The_women_s_suffrage_movement_among_trade_unionists_in_editor_Tiffany_K_Wayne_Feminist_Writings_from_Ancient_Times_to_the_Modern_World_A_Global_Sourcebook_and_History_Connecticut_Greenwood_Publishing_Group_2011_Vol_2_pp_404_7
  33. https://isj.org.uk/how-working-class-women-won-the-vote/
  34. https://www.cambridge.org/core/books/poetry-by-women-in-ireland/eva-gorebooth-187018981926/D709FEAC437AC1C977EF1BFA2029F228
  35. https://www.poetry-archive.com/g/gore_booth_eva_bibliography/
  36. https://www.ucd.ie/specialcollections/archives/evagorebooth/
  37. http://www.ricorso.net/rx/az-data/authors/g/Gore-B_E/life.htm
  38. https://arrow.tudublin.ie/cgi/viewcontent.cgi?article=1114&context=icr
  39. https://www.researchgate.net/publication/345605419_Ireland_and_Sapphic_Journalism_between_the_Wars_A_Case_Study_of_Urania_1916-40
  40. https://www.academia.edu/1255452/Sonja_Tiernan_Engagements_Dissolved_Eva_Gore_Booth_Urania_and_the_Challenge_to_Marriage_in_editor_s_Mary_McAuliffe_and_Sonja_Tiernan_Tribades_Tommies_and_Transgressives_Histories_of_Sexualities_Volume_I_Newcastle_Cambridge_Scholars_Publishing_2008_pp_128_44
  41. https://everydaylivesinwar.herts.ac.uk/2015/04/the-female-force-of-conscientious-objection-in-world-war-one/
  42. https://president.ie/en/media-library/speeches/sabina-speech-opening-exhibition-themed-around-the-life-and-legacy-of-eva-gore-booth
  43. https://www.herstory.ie/news/2019/5/22/eva-gore-booth-suffragist-trade-unionist-poet-mystic
  44. https://archive.org/details/perilouslight00gorerich
  45. https://onlinebooks.library.upenn.edu/webbin/book/lookupid?key=ha008928174
  46. https://benniekara.substack.com/p/con-markiewicz-and-eva-gore-booth
  47. https://theliffeypress.com/sisters-against-the-empire-countess-constance-markievicz-and-eva-gore-booth-1916-17-by-patrick-quigley.html
  48. https://dx.doi.org/10.7228/manchester/9780719088742.003.0004
  49. https://foodethics.univie.ac.at/fileadmin/user_upload/p_foodethik/Leneman__L._1997_Woman_and_Veg_in_Britain_44641_751307460_751274258.pdf
  50. https://www.taylorfrancis.com/chapters/edit/10.4324/9781003222620-16/votes-fur-women-evelyn-suttle
  51. https://www.askaboutireland.ie/reading-room/arts-literature/irish-writers/eva-gore-booth/spirituality/
  52. http://irish-literature.english.dal.ca/texts/gore-booth.non-resistance.htm
  53. https://outinthecity.org/2024/08/05/james-baldwin-at-100-esther-roper-eva-gore-booth-william-merrilees-research-project/
  54. https://elisa-rolle.livejournal.com/2162882.html
  55. https://researchrepository.ucd.ie/rest/bitstreams/6231/retrieve
  56. https://www.lenus.ie/bitstreams/5a2e90fc-a831-4c05-98e1-774642aaf0fc/download
  57. https://academic.oup.com/hwj/article/doi/10.1093/hwj/dbaf004/8096618
  58. https://www.palatinate.org.uk/unheard-voices-eva-gore-booth/
  59. https://dokumen.pub/poetry-of-the-new-woman-public-concerns-private-matters-303119764x-9783031197642.html
  60. https://kespwriting.blogspot.com/2020/06/eva-gore-booth-1870-1926-transforming.html
  61. https://www.spartacus-educational.com/IREgorebooth.htm
  62. https://www.findagrave.com/memorial/14187901/eva_selina-gore-booth
  63. https://manchester.universitypressscholarship.com/view/10.7228/manchester/9780719097584.001.0001/upso-9780719097584-chapter-13
  64. https://www.degruyterbrill.com/document/doi/10.7765/9780719094996.00023/html?lang=en
  65. https://www.manchesterhive.com/display/9780719094996/9780719094996.pdf
  66. https://academic.oup.com/manchester-scholarship-online/book/13683
  67. https://lissadellhouse.com/the-cabinet-at-lissadell/
  68. https://www.academia.edu/814563/Sonja_Tiernan_Challenging_Presumptions_of_Heterosexuality_Eva_Gore_Booth_a_biographical_case_study_in_Historical_Reflections_R%25C3%25A9flexions_Historiques_Vol_37_Issue_2_Summer_2011_pp_58_71
  69. https://hira.hope.ac.uk/id/eprint/2241/
  70. https://go.gale.com/ps/i.do?id=GALE%257CA261081849&sid=googleScholar&v=2.1&it=r&linkaccess=abs&issn=03157997&p=AONE&sw=w
  71. https://www.library.manchester.ac.uk/rylands/special-collections/subject-areas/lgbtq-plus-collections/
  72. https://muse.jhu.edu/article/963700/pdf
  73. https://www.jstor.org/stable/j.ctv6wgnhq
  74. https://pure.qub.ac.uk/files/205219795/Towards_a_Queer_Liminality._An_examination_of_the_use_of_space_in_Irish_lesbian_fiction_1872_2017.pdf
  75. https://open.clemson.edu/cgi/viewcontent.cgi?article=1088&context=iys
  76. https://www.cambridge.org/core/journals/irish-historical-studies/article/political-writings-of-eva-gorebooth-edited-by-sonja-tiernan-pp-246-manchester-manchester-university-press-2016-1799-paperback/BE92234AE8AEED6460DACFA7BEAFED57
  77. https://www.academia.edu/7027831/Carla_King_The_Other_Sister_a_review_of_Eva_Gore_Booth_an_image_of_such_politics_Irish_Literary_Supplement_March_2014_
  78. https://www.makingqueerhistory.com/articles/2023/12/3/eva-gore-booth
Add your contribution
Related Hubs
User Avatar
No comments yet.