The following speech was written in acceptance of the Distinguished Service Award of the Conference on Latin American History (CLAH) for 2020, would have been delivered at the January 2021 meeting of the American Historical Association/CLAH, were it not for the coronavirus pandemic. I share this award with the majority of the members of CLAH: the scholar-teachers of Latin American history who dedicate most of their professional time and energy to teaching undergraduates across North America. Harking back to Herbert Bolton's project for a hemispheric history, incidents and anecdotes from my own experience learning and teaching about Latin America serve to illustrate that reducing provincialism, chauvinism, and ethnocentrism among North American undergraduates are still valid objectives.

Acapulco became a global town during the early seventeenth century, characterized not only by transpacific trade, but also by an increasingly large Afro-Mexican population residing and laboring at the port. A cohort of Afro-Mexican women gained prominence and visibility by delivering accurate predictions on the arrival of galleons to Acapulco. They adapted mixed African and Indigenous divination practices to calm port residents worried about galleon losses on the world's largest ocean. Scholarship on the Spanish Pacific has yet to investigate how the globalization of New Spain through galleon travel affected African and Afro-descendant communities. This article contends that the dangers of Pacific travel, and anxieties about them, frequently exceeded the therapeutic capacities of Catholic dogma. Black women, drawing on the profound West and West Central African estimation of female diviners, practiced clairvoyance to report on the location of galleons and whether they would arrive safely. The confluence of an increasing population of Afro-Mexicans with the economic dynamism of transpacific trade transformed spiritual life at the eastern node of Spain's Pacific empire. Black women positioned themselves at the center of these massive structural transformations and ultimately created new cultures as spiritual authorities in Acapulco.

In 1568, a group of Mexican mulatos unsuccessfully petitioned the Spanish crown for a license to build a hospital. The mulatos’ petition, however, is an important document that speaks to the legal avenues Afro-Mexicans explored in the mid sixteenth century in their attempts to improve their social position. Through an analysis of how the petition process played out, this article demonstrates how that process epitomized the growing limits placed on Afro-Mexican autonomy by colonial administrators. I contend that this case attests to the difficulties Afro-Mexicans continually encountered in their efforts to establish safety nets through such institutions as hospitals and cofradías, following the example of other colonial subjects. Over time, however, the mulatos’ attempts to institutionalize their privileges as permanent fixtures of colonial society, for example, in petitioning to establish a hospital, intensified the opposition of local royal authorities. I also argue that the petition reveals a Mexican mulato community taking form as a common goal brought the mulatos together, setting in motion a process of community-building through petitioning. Finally, the petition process allows us to see how mulato-ness was understood at the time, broadening our understanding of the category at the time as well as its transformations. The article thus contributes to the study of Afro-Mexicans’ use of the Spanish legal system in the mid sixteenth century, as well as their engagement with the Spanish petition system, two topics that have received little scholarly attention.

This article mines archival sources and published accounts from the late seventeenth and early eighteenth centuries to highlight the extent to which enslaved men, women, and children in the South Sea came into contact with British corsairs. It does so in ways that lend to three important observations: that people of African descent occupied a central role within the history of British corsair activity in the South Sea; that British corsair activity in the South Sea forms part of the history of the slave trade; and that there are important differences between British corsairs’ use of enslaved and free people of African descent in the South Sea as compared to the Atlantic World. The latter point, which rests on the recognition of the particular linguistic skills and geographic knowledge held by people of African descent in the South Sea and British corsairs' particular vulnerabilities, also provides a useful framework for future research on both the specificity of black life in the region and the meanings those skills and knowledge held for Africans and their descendants themselves.

The History of the Incas is a chronicle written in Cusco, Peru, at the end of the sixteenth century, by Pedro Sarmiento de Gamboa. It was never published in the colonial period and its only manuscript was lost for three hundred years. At the end of the nineteenth century, the manuscript was found in Göttingen, Prussia. This research note is about a missing manuscript and its unexpected discovery. Moreover, it is about the long and uncharted journey of the History in its multiple lives through Peru, Spain, the Netherlands, and Germany.