Illegitimacy: family & stigma in England, 1660–1834

as her interviewees’. The power of these conversations, or ‘critical dialogues’ as Littler puts it, is rooted in this orality. One drawback, however, is Littler’s neglect to include any in-depth explanation of oral history method and theory. More insight may have also been achieved through a life story method or placing the interviews in dialogue with her own critical analysis, perhaps providing more background on some of the lesser-known interviewees. However, this would go beyond the scope of the book and what the interviews were intended for: as an accessible resource for readers to ‘read, reflect and draw their own conclusions’. Left Feminisms is an ideal starting point for any reader looking to explore different strands of socialist-feminist theory and practice, past and present, as well as the lived experience of these. It is by no means a comprehensive study of left feminisms, which Littler admits, but it succeeds as a resource for encouraging readers to think through the ‘developments and difficulties, promise and potential of feminism and left politics’. Although slightly geared towards the already converted, the text’s engaging and accessible format will ensure it is used as a springboard for further research and activism by a wide readership.