Early modern regional drama produced in England between the Reformation and the closure of the public theaters in 1642 can be divided into three categories: provincial performances by touring playing companies; entertainments and masques staged by civic, ecclesiastical, and aristocratic hosts during Tudor and Stuart royal progresses; and drama produced by towns, cities, and communities themselves. There are also many instances of performances where these three categories overlap or interact. Touring companies under royal or noble patrons performed in a variety of locations upon visiting settlements in the provinces: in guildhalls, inn, churches and churchyards, open spaces, noble or gentry households, or, on a few occasions, purpose-built regional playhouses. There is extensive evidence of touring companies playing in the provinces across England and Wales until the 1620s, although there were fewer opportunities for patronized touring companies under the Stuarts and greater incentives and rewards for performing in London and (from 1608) in the new indoor theaters. Drama also came to the provinces during Tudor and Stuart royal progresses in the form of shows and masques staged in urban communities, elite domestic houses, and at the universities of Oxford and Cambridge. The heyday of such entertainments was during Elizabeth I’s reign; between 1559 and 1602 the queen visited over 400 individual and civic hosts. The reigns of James I and Charles I saw far fewer progresses into the provinces and the principal focus of Stuart royal spectacle was court masque and London’s Lord Mayor’s shows. Nevertheless, the monarch and royal family were entertained around the country from the 1620s until the 1630s, and Ben Jonson played a key role in scripting some of the provincial masques staged. Early modern regional drama also took the form of civic- and parish-based biblical plays and pageants that continued medieval guild-based performance traditions. Drama was also performed in provincial schools and in the universities, as well as in private households, throughout the period. Examining early modern drama from a regional perspective, and identifying how, where, and why drama was performed across the country, enables the construction of a broader and more complex understanding of theater and performance as a whole in the 16th and 17th centuries. When it comes to reflecting the wider social, geographical, and gender demographics of early modern England, regional drama is shown to offer a more truly representative, inclusive conception of national drama in this period than that which is predicated on London-based material alone.
Cara Anne Kinnally
While cultural critics and historians have demonstrated that print culture was an essential tool in the development of national, regional, and local communal identities in Latin América, the role of oral culture, as a topic of inquiry and a source itself, has been more fraught. Printed and hand-written texts often leave behind tangible archival evidence of their existence, but it can be more difficult to trace the role of oral culture in the development of such identities. Historically, Western society has deeply undervalued oral cultures, especially those practiced or created by non-Westerners and non-elites. Even before the arrival of the first printing presses to the Americas, starting with the very first encounters between Spaniards and indigenous peoples in the Americas in the late-15th and early-16th centuries, European conquerors understood and portrayed European alphabetic written script as a more legitimate, and therefore more valuable, form of history and knowledge-making than oral forms. Those cultures without alphabetic writing were deemed barbaric, according to this logic. Despite its undervaluation, oral culture was one of the principal ways in which vast numbers of Latinas/os were exposed to, engaged with, and exchanged ideas about politics, religion, social change, and local and regional community identity during the colonial period. In particular, oral culture often offers the perspective of underrepresented voices, such as those of peasants, indigenous communities, afro-Latinas/os, women, and the urban poor, in Latina/o historical, literary, and cultural studies. During the colonial period especially, many of these communities often did not produce their own European script writing or find their perspectives and experiences illuminated in the writings of the letrados, or lettered elites, and their voices thus remain largely excluded from the print archive. Studies of oral culture offer a corrective to this omission, since it was through oral cultural practices that many of these communities engaged with, contested, and redefined the public discourses of their day. Oral culture in the colonial period comprised a broad range of rich cultural and artistic practices, including music, various types of poetry and balladry, oral history, legend, performance, religious rituals, ceremonies, festivals, and much more. These practices served as a way to remember and share ideas, values, and experiences both intraculturally and interculturally, as well as across generations. Oral culture also changes how the impact of print culture is understood, since written texts were often disseminated to the masses through oral practices. In the missions of California and the present-day US Southwest, for example, religious plays served as one of the major vehicles for the forced education and indoctrination of indigenous communities during the colonial period. To understand such a play, it is important to consider not just the printed text but also the performance of the play, as well as the ways in which the audience understands and engages with the play and its religious teachings. The study of oral culture in the Latina/o context, therefore, includes an examination of how literate, illiterate, and semi-literate Latinas/os have engaged with, resisted, or repurposed various written forms, such as poetry, letters, theater, testimonios, juridical documents, broadsides, political treatises, religious texts, and the sermon, through oral cultural practices and with various objectives in mind. Oral culture, in all of its many forms, has thus served as an important means for the circulation of knowledge and the expression of diverse world views for Latinas/os throughout the colonial period and into the 21st century.