Since its rediscovery in 1934, the fifteenth-century Book of Margery Kempe has become a canonical text for students of medieval Christian mysticism and spirituality. Its author was a fifteenth-century English laywoman who, after the birth of her first child, experienced vivid religious visions and vowed to lead a deeply religious life while remaining part of the secular world. After twenty years, Kempe began to compose with the help of scribes a book of consolation, a type of devotional writing found in late medieval religious culture that taught readers how to find spiritual comfort and how to feel about one's spiritual life. In Margery Kempe and the Lonely Reader, Rebecca Krug shows how and why Kempe wrote her Book, arguing that in her engagement with written culture she discovered a desire to experience spiritual comfort and to interact with fellow believers who also sought to live lives of intense emotional engagement.An unlikely candidate for authorship in the late medieval period given her gender and lack of formal education, Kempe wrote her Book as a revisionary act. Krug shows how the Book reinterprets concepts from late medieval devotional writing (comfort, despair, shame, fear, and loneliness) in its search to create a spiritual community that reaches out to and includes Kempe, her friends, family, advisers, and potential readers. Krug offers a fresh analysis of the Book as a written work and draws attention to the importance of reading, revision, and collaboration for understanding both Kempe’s particular decision to write and the social conditions of late medieval women’s authorship.

The story of the eventful and controversial life of Margery Kempe - wife, mother, businesswoman, pilgrim and visionary - is the earliest surviving autobiography in English. Here Kempe (c.1373-c.1440) recounts in vivid, unembarrassed detail the madness that followed the birth of the first of her fourteen children, the failure of her brewery business, her dramatic call to the spiritual life, her visions and uncontrollable tears, the struggle to convert her husband to a vow of chastity and her pilgrimages to Europe and the Holy Land. Margery Kempe could not read or write, and dictated her remarkable story late in life. It remains an extraordinary record of human faith and a portrait of a medieval woman of unforgettable character and courage.

Gender, Culture and Politics in England, 1560-1640 integrates social history, politics and literary culture as part of a ground-breaking study that provides revealing insights into early modern English society. Susan D. Amussen and David E. Underdown examine political scandals and familiar characters-including scolds, cuckolds and witches-to show how their behaviour turned the ordered world around them upside down in very specific, gendered ways. Using case studies from theatre, civic ritual and witchcraft, the book demonstrates how ideas of gendered inversion, failed patriarchs, and disorderly women permeate the mental world of early modern England. Amussen and Underdown show both how these ideas were central to understanding society and politics as well as the ways in which both women and men were disciplined formally and informally for inverting the gender order. In doing so, they give a glimpse of how we can connect different dimensions of early modern society. This is a vital study for anyone interested in understanding the connections between social practice, culture, and politics in 16th- and 17th-century England.

Rebecca Krug argues that in the later Middle Ages, people defined themselves in terms of family relationships but increasingly saw their social circumstances as being connected to the written word. Complex family dynamics and social configurations motivated women to engage in text-based activities. Although not all or even the majority of women could read and write, it became natural for women to think of writing as a part of everyday life.Reading Families looks at the literate practice of two individual women, Margaret Paston and Margaret Beaufort, and of two communities in which women were central, the Norwich Lollards and the Bridgettines at Syon Abbey. The book begins with Paston's letters, which were written at her husband's request, and ends with devotional texts that describe the spiritual daughterhood of the Bridgettine readers.Scholars often assume that medieval women's participation in literate culture constituted a rejection of patriarchal authority. Krug maintains, however, that for most women learning to engage with the written word served as a practical response to social changes and was not necessarily a revolutionary act.

Over the course of the Middle Ages, the economies of Europe, Asia, and northern Africa became more closely integrated, fostering the international and intercontinental journeys of merchants, pilgrims, diplomats, missionaries, and adventurers. During a time in history when travel was often difficult, expensive, and fraught with danger, these wayfarers composed accounts of their experiences in unprecedented numbers and transformed traditional conceptions of human mobility. Exploring this phenomenon, The Medieval Invention of Travel draws on an impressive array of sources to develop original readings of canonical figures such as Marco Polo, John Mandeville, and Petrarch, as well as a host of lesser-known travel writers. As Shayne Aaron Legassie demonstrates, the Middle Ages inherited a Greco-Roman model of heroic travel, which viewed the ideal journey as a triumph over temptation and bodily travail. Medieval travel writers revolutionized this ancient paradigm by incorporating practices of reading and writing into the ascetic regime of the heroic voyager, fashioning a bold new conception of travel that would endure into modern times. Engaging methods and insights from a range of disciplines, The Medieval Invention of Travel offers a comprehensive account of how medieval travel writers and their audiences reshaped the intellectual and material culture of Europe for centuries to come.

Bellamy's debut novel revives the central female character from Bram Stoker's Dracula and imagines her as an independent woman living in San Francisco during the 1980s. Hypocrisy's not the problem, I think, it's allegory the breeding ground of paranoia. The act of reading into--how does one know when to stop? KK says that Dodie has the advantage because she's physical and I'm "only psychic." ... The truth is: everyone is adopted. My true mother wore a turtleneck and a long braid down her back, drove a Karmann Ghia, drank Chianti in dark corners, fucked Gregroy Corso ... --Dodie Bellamy, The Letters of Mina Harker First published in 1998, Dodie Bellamy's debut novel The Letters of Mina Harker sought to resuscitate the central female character from Bram Stoker's Dracula and reimagine her as an independent woman living in San Francisco during the 1980s--a woman not unlike Dodie Bellamy. Harker confesses the most intimate details of her relationships with four different men in a series of letters. Vampirizing Mina Harker, Bellamy turns the novel into a laboratory: a series of attempted transmutations between the two women in which the real story occurs in the gaps and the slippages. Lampooning the intellectual theory-speak of that era, Bellamy's narrator fights to inhabit her own sexuality despite feelings of vulnerability and destruction. Stylish but ruthlessly unpretentious, The Letters of Mina Harker was Bellamy's first major claim to the literary space she would come to inhabit.

Utopia is a work of fiction and socio-political satire by Thomas More published in 1516 in Latin. The book is a frame narrative primarily depicting a fictional island society and its religious, social and political customs. Many aspects of More's description of Utopia are reminiscent of life in monasteries.