By Scott Oldenburg
Using either canonical and underappreciated texts, Alien Albion argues that early glossy England was once some distance much less unified and xenophobic than literary critics have formerly advised. Juxtaposing literary texts from the interval with felony, spiritual, and financial files, Scott Oldenburg uncovers how immigrants to England solid ties with their English hosts and the way these relationships have been mirrored in literature that imagined inclusive, multicultural communities.
Through discussions of civic pageantry, the performs of dramatists together with William Shakespeare, Thomas Dekker, and Thomas Middleton, the poetry of Anne Dowriche, and the prose of Thomas Deloney, Alien Albion demanding situations assumptions in regards to the origins of English nationwide id and the significance of spiritual, category, and native identities within the early smooth era.
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Additional info for Alien Albion: Literature and Immigration in Early Modern England
Upon Hance’s exit, Ill Will asks, “Is he gone, farewel Hanijkin bowse / I pray God give him a hounded 40 Sectarian Inclusivity drouse” (429–30); Jasper Platt Jr. ”70 Good Remedy sounds surprisingly like Ill Will when Hance exits after the second exchange: “Is he gon? I pray God the devyl go with him” (779). Both Ill Will and Good Remedy express the same sentiment and use many of the same words. 71 Whether Baskerville is right or not, in the exchanges with Hance Good Remedy acts and sounds like Ill Will.
Mary’s articulation of a Catholic English national identity necessarily marginalized some in the realm, producing a diverse community in opposition to her agenda, a community made up of English Protestants in solidarity with the sizeable Protestant refugee community in England and an either Protestant or tolerant portion of the merchant stranger community. 3 An examination of the cultural dynamics of immigration during the Marian regime shows that although many English subjects could have taken the opportunity of Mary I’s reign to scapegoat strangers, they more often seem to have valued and protected their immigrant neighbours.
Londoners saw strangers among them and even observed them participating in actions contrary to the crown’s wishes, but did not inform on them until cornered by the authorities. Protecting strangers, emulating their religious practices, hosting and being hosted by them, all comprise varying degrees of sectarian inclusivity. The English do not seem to have been xenophobic enough to take advantage of the compromised position of their stranger-neighbours. Protestant solidarity trumped allegiance to the monarch or an abstract sense of Englishness.