Hidden Transcripts of the Christian Century

This essay employs James Scott’s (1990) concepts of hidden and public transcripts to explore shifting power relations during the Iberian encounter with early modern Japan. Introduced by Charles Boxer (1951), the term ‘Christian Century’ is sometimes used to refer to the dynamic period of contact between Europe and Japan between 1543 (the first recorded arrival of Europeans in Japanese waters) and 1639 (the expulsion of all Iberian merchants and missionaries from the archipelago). This was Japan’s first global moment, a time of intense cultural contact with Europe and new links with India, Southeast Asia, coastal Africa and the Americas. While the dynamism of the period makes the phrase ‘Christian Century’ inapt in certain respects, it will be used here (without scare quotes) as a convenient label. The question of the nature of power is central to my discussion. Japanese archaeologists and premodern historians often work with a view of power which, in the terminology of Michael Mann, is both intensive and authoritative. Intensive power “refers to the ability to organize tightly and command a high level of mobilization or commitment from the participants”, while authoritative power is “actually willed by groups and institutions” comprising “definite commands and conscious obedience” (Mann 1986: 7–8). Such a view of power is arguably appropriate for the ‘absolutist’ regime of the early modern Tokugawa era (1603–1868), but can hardly be applied to the Kofun period (250–700) when an early state first appeared in the Japanese Islands. For instance, the influential proposal made by archaeologist Yukio Kobayashi in the 1950s that the distribution of a particular type of bronze mirror in the third century reflected the spread of state power now seems like a clear over-interpretation (cf. Edwards 2006). In Mann’s (1986) IEMP model of the sources of social power (ideological, economic, military and political) situated within overlapping networks, the bronze mirrors analysed by Kobayashi were a source of ideological power, but the extent to which they also supported economic, military and political power remains an open question.