This third edited collection to result from the work of the Dr Williams's Centre for Dissenting Studies (founded in 2004) uses a transatlantic perspective to make a compelling contribution to the study of women, dissent and anti-slavery in the eighteenth and nineteenth centuries. It has become increasingly clear over the past two decades that women were vital to the anti-slavery movement, and that they used their perceived religious and moral authority to legitimise their public involvement (both to themselves, and to the public). This book delves into the complex connections and ambivalences between women, dissent and anti-slavery – exploring the ways in which religion could both justify and obstruct female involvement, leading ultimately to particularly feminine, but none the less variegated, forms of anti-slavery activity. Beginning with a comprehensive and effective outline by Elizabeth Clapp, a compelling historiographical overview by David Turley, and with an excellent hinging chapter by Carol Lasser (which connects both the British and American context), the book progresses through a further six well-written chapters, each exploring in its own way the relationship between women, dissenting religious cultures and the various anti-slavery campaigns of the 1780s and 1860s. Reflecting upon women's involvement in all aspects of anti-slavery activity (as booksellers, campaigners and fund-raisers), but also developing an idea of a distinctly female (and dissenting) anti-slavery ideal, this book's main aim of considering ‘how religious ideas, values, and practices contributed to female anti-slavery campaigns’ (p. 2) is certainly achieved. However, this book also clearly notes that women's involvement was by no means monolithic, and that varying levels of female activism often depended on religious affiliation. While religious values could help women to ‘overcome obstacles put in their paths by social constructions and understandings of womanhood’ (p. 17), much depended on socio-economic context, and the perceived political content of religious activism. Thus women in America focused on private moral suasion, while women in Britain on the political and moral economy of slave-holding. This kind of comparison is important, and while a more thematic approach may have facilitated more effectively the transatlantic discussion that this book seems designed to promote, exploring anti-slavery in both Britain and America seems a timely contribution to the debate. This is an enjoyable and authoritative book, bringing together approaches to women and anti-slavery from across their diverse denominational and geographical spheres of action, adding complexity and nuance to existing knowledge. It is therefore recommended to anyone who wishes to explore the role of religious women and religious cultures in the anti-slavery campaigns of the eighteenth and nineteenth centuries, and makes an effective contribution to the growing publication list of the Centre for Dissenting Studiest.