In the early 1890s she began writing political pieces for the Democrat, the Liberator, the Northern People, the Hummer and its successor, the Worker (Sydney). By 1892 she was the most prominent organiser of working women in Sydney and in August of that year established a women"s division of the Australian Workers" Union. The piece has been described as an expression of narrative identity, identifying her subjective sense of self and alienation with the injustice inflected upon women and the working class.
Like many other radical writings at the time it was also racist portraying non-white people as a threat to the white working class.
Rose also became involved with the Womanhood Suffrage League of New South Wales, establishing a branch in Waverly and served on its council between 1893 and 1894. She was also active in the temperance cause.
Her first husband, Henry died in 1890. By 1901 she was dissatisfied with New Australia, in 1908 she and John moved to nearby Yataity and ran a store.
She wanted to return to Australia, her planned return until 1920 was called off when they Cadogans lost their savings in a bank failure.
She died from cancer in Villa Rica, Paraguay in 1922 and was buried in the Las Ovejas cemetery at New Australia.
Summerfields political activities began in 1886 when she joined in Australasian Secularist Association, her interests included socialism, temperance and women"s rights. On 17 July 1892 she delivered her most famous lecture to a Sunday evening meeting of the Australian Socialist League at Leigh House. By this time she has become disillusioned with Australian workers and labour politics, and she resigned from the Australian Socialist League.
She and her husband left Australian for the utopian socialist settlement New Australia, that had been founded in Paraguay by William Lane, where she gave birth in 1899 to León Cadogan, who later became a Paraguayan ethnologist who made significant contributions to the study of Guaraní language and culture, and is considered as one of the most important ethnologists of Paraguay.
In Master and Manitoba, which she also called "the gospel of discontent" she described the place of the employer and workers under colonial capitalism, and how that would change is rights were afforded to workers.