Inspired by Virgil’s Georgics, this study conceptualizes Renaissance poetry as a domestic labor. When is literary production more menial than inspired, more like housework than heroics of the mind? In this revisionist study, Katie Kadue shows that some of the authors we credit with groundbreaking literary feats—including Michel de Montaigne and John Milton—conceived of their writing in surprisingly modest and domestic terms. In contrast to the monumental ambitions associated with the literature of the age, and picking up an undercurrent of Virgil’s Georgics, poetic labor of the Renaissance emerges here as often aligned with so-called women’s work. Kadue reveals how male authors’ engagements with a feminized georgic mode became central to their conceptions of what literature is and could be. This other georgic strain in literature shared the same primary concern as housekeeping: the necessity of constant, almost invisible labor to keep the things of the world intact. Domestic Georgic brings into focus a conception of literary—as well as scholarly and critical—labor not as a striving for originality and fame but as a form of maintenance work that aims at preserving individual and collective life.

Introduction : the private labors of public men -- Rabelais in a pickle : fixing flux in Le quart livre -- Spenser's secret recipes : life support in The faerie queene -- Correcting Montaigne : agitation and care in the Essais -- Marvell in the meantime : preserving patriarchy in Upon Appleton House -- Milton's storehouses : tempering futures in Areopagitica, Paradise lost, and Paradise regain'd -- Conclusion : a woman's work is never done.

In Women's Work, Men's Work, Betty Wood examines the struggle of bondpeople to secure and retain for themselves recognized rights as producers and consumers in the context of the brutal, formal slave economy sanctified by law. Wood examines this struggle in the Georgia lowcountry over a period of eighty years, from the 1750s to the 1830s, when, she argues, the evolution of the system of informal slave economies had reached the point that it would henceforth dominate Savannah's political agenda until the Civil War and emancipation. The daily battles of bondpeople to secure rights as producers and consumers reflected and reinforced the integrity of the private lives they were determined to fashion for themselves, Wood posits. Their families formed the essential base upon which, and for which, they organized their informal economies. An expanding market in Savannah provided opportunities for them to negotiate terms for the sale of their labor and produce, and for them to purchase the goods and services they sought. In considering the quasi-autonomous economic activities of bondpeople, Wood outlines the equally significant, but quite different, roles of bondwomen and bondmen in organizing these economies. She also analyzes the influence of evangelical Protestant Christianity on bondpeople, and the effects of the fusion of religious and economic morality on their circumstances. For a combination of practical and religious reasons, Wood finds, informal slave economies, with their impact on whites, became the single most important issue in Savannah politics. She contends that, by the 1820s, bondpeople were instrumental in defining the political agenda of a divided city--a significant, if unintentional, achievement.