By no fault of my own I have lived long enough to see many changes in the historical profession, and it may be useful today at this luncheon to look backward a bit over the last half-century and see where we have been. My first thought was that we have moved from carbon copies on onionskin paper and no Xerox machines to the laptop computer. Our writing has not necessarily improved. And mine has not even gotten faster, perhaps because rewriting has become seductively easy. But changes in how we do history and who does history dwarf the importance of such technologies.

On April 8,1626, a violent confrontation took place between the president and one of the oidores of the audiencia of Santo Domingo. According to a letter from oidor Alonso de Cereceda, President Diego de Acuña had called three of the magistrates and the fiscal of the audiencia to his residence in order to question them in private about their response to a message from Acuña's wife, doña Ana de Acuña, instructing them to release a prisoner. When Cereceda suggested that doña Ana's involvement in official business was undermining the tribunal's authority, Acuña flew into a rage and physically assaulted the oidor, punching him in the body and face and knocking his chair to the ground. After the other two oidores and the fiscal pulled the two men apart, Acuña called some of the presidio soldiers into the chamber to guard the letrado officials with drawn swords. Cereceda claimed that while these other witnesses were present, Acuña “attacked me two or three more times, throwing punches at me and putting his hand to my beard for greater injury.” He was then escorted home by the sargento mayor of the presidio, while the other officials remained to calm the president. Following this altercation, Cereceda stopped attending the court's audiencia publica and acuerdo sessions in person, sending his votes with the audiencia scribes instead, until Acuña finally had him placed under arrest.

On February 18, 1724, field marshal Antonio Manso Maldonado arrived in New Granada as the president, governor, and captain-general of the New Kingdom. He had been appointed to this position on December 4, 1723, because both the crown and the Chamber of the Indies thought it would be best executed by a military officer. Manso Maldonado could boast more than 30 years of military service, proven loyalty, and administrative experience, much of it during the first reign of Felipe V. After joining the royal armies as a private, Manso Maldonado rose steadily through the ranks, fighting the Moors in Ceuta and the French in the wars of the late seventeenth century. During the War of the Spanish Succession, he served at the orders of the militant bishop of Murcia and last viceroy of Valencia, Luis Belluga, who praised Manso's valor directly to the king. Most important perhaps, at the end of the War of the Spanish Succession and upon the occupation of Catalonia by Bourbon forces, Manso Maldonado had served as teniente de rey in Gerona (1716-1719) and Barcelona (1719-1723), witnessing first-hand the implementation of the Nueva Planta and the enforcement of royal authority over the rebellious principality.

This essay is in large part inspired by Fr. Antonine Tibesar OFM, whom I had the privilege to meet in 1982 just after I returned from my doctoral research sojourn in Bolivia. Fr. Antonine was for many years the director of the Academy of Franciscan History when that institution had its beautiful campus in Potomac, Maryland, a suburb of Washington, D.C. I had corresponded with Fr. Antonine earlier and during my visit enjoyed discussing with him the many facets of Franciscan missions in Latin America. He proudly showed me the large collection of books in the academy library. What impressed me about both Fr. Antonine and the friars I had met in Bolivia during my research was their selflessness and willingness to help a budding scholar—one who at that point had little of scholarship to show. These characteristics got me thinking about the Franciscans and their worldviews and how those must have affected the missions. Although I was determined to write mainly about the indigenous population on the missions (after all, they constituted the vast majority of the mission population and were the ones most profoundly affected by the mission experience), I realized that it was important not to ignore the missionaries. Though few in number—most missions had just one or perhaps two friars—it was their desires for the native population and the overall goals and local organization of the missions they founded that profoundly shaped the human settlements they supervised.

On February 8, 1785, the Gazeta de Mxico, one of New Spain's first news periodicals, published an announcement from the city of Guanajuato celebrating the recent birth of a pair of conjoined twins:

In the last two decades, private entrepreneurship has emerged as an important research area in the field of Adantic history. Various studies have clearly shown the role played by private business in the making of the early modern Adantic economy. Initially, private entrepreneurship was studied separately from imperial entities and did not contemplate activities encompassing several European empires. Recently, however, scholars have started to look into private engagement in various branches of the Adantic colonial trade, broadening our understanding of when and how private business operated simultaneously in different colonial settings. The works of Schnurmann, Studnicki-Gizbert, Ebert, Trivellato, and Antunes are some of the most important contributions.

On July 26, 1880, Benedito, the most notorious quilombola, or maroon, in São Mateus, the northern region of Espírito Santo province, Brazil, disappeared from the public prison in a flamboyant escape. After his drunken guards fell asleep, Benedito placed a cleaning bucket on top of his cot and employed it as a stepping-stone in tandem with a rope made from his bedsheet to scale the back wall enclosing the cell. He leapt to the other side, opened the back door, and slipped out noiselessly. Rendering the situation even more preposterous to those who discovered him gone were the handcuffs that lay on the floor smeared with sheep fat, which he had used to slip his hands out without forcing the locks.

In late 1809 and early 1810, die city of Caracas witnessed an extraordinary spectacle as over 350 men were marched into its prisons. Local provincialauthorities had apprehended these men as part of a leva de vagos, a campaign to coercively recruit vagrants into the army. Such recruitment campaigns were neither novel nor particularly controversial in the late Bourbon period. However, Napoleon's invasion of Spain in 1808 had unhinged the Spanish world, inspiring a profound re-examination of values and traditions. In this context, this new leva generated an unexpected opposition tliat stunned the new captain general of Venezuela, field marshal Vicente Emparan y Orbe. The opposition, which was led by the Caracas audiencia—the province's highest court—ostensibly questioned the legality of die procedures being used to validate charges of vagrancy, but beneath the surface, the resistance reflected a broadbased coalition dedicated to the defense of a status quo that was unraveling under the twin forces of Napoleon and the Junta Central. In this essay, I argue that the Leva de Vagos of 1809 contributed decisively to the overthrow of Emparan, paving the way for the creation of the Junta of Caracas in April 1810.

In a famous account of his travels, titled El destino de un continente, the Argentine writer Manuel Ugarte describes his somewhat disconcerting encounter with the Cuban ex-president Jos Miguel Gmez while traveling through Latin America during the 1920s. Ugarte, a committed advocate of panhispanismo—the idea that Spanish America was and should be unified by its shared Spanish heritage, especially in light of the threat from Anglo- Saxon culture—had come to Cuba to give a series of lectures. Shortly after one of his presentations, the Argentine was introduced to Gmez, who took Ugarte to task for his criticism of Cuba's close relationship to the United States. You reproach us, Gmez said, for not defending our legacy of Spanish civilization, but what have all of you [Latin Americans] done to encourage us, to support us, to make us feel that we are not alone? Taken aback and made suddenly self-conscious by the accusation, Ugarte concluded that the Cuban was admonishing him for failing to uphold the very principles he was espousing in his lectures. It seemed as if, through the voice of her representative, all Cuba was saying, It is not we who broke the link; it was you who broke it in allowing it to be cut. After some time and much thought, Ugarte came to the realization that Cuba was not alone responsible for the Cuban situation. Some responsibility was also borne by Latin America. Through his encounter with Gmez, Ugarte was forced to recognize the limitations of framing what he referred to as the Cuban situation exclusively in the context of a cultural war between the United States and Spain. Indeed, the expresident's challenge inspired him to reconsider Cuba's nineteenth-century struggles with both Spanish colonialism and U.S. imperialism in a distinctly inter-Latin American context.

Alfredo Méndez Medina, writing from Belgium in January 1911, was possessed by the idea that Mexico's social and economic organization required radical change. Méndez Medina, a Mexican Jesuit priest and developing labor activist, had spent just a few years in Europe, sent by his superiors to learn the techniques, strategies, and ideology of Catholic social action. What he saw and experienced there helped shape his vision for Mexico and guided his work upon his return in late 1912. In Europe, the young Méndez Medina observed firsthand the Catholic unions, ministries, and propagandists of L'Action Populaire, an influential French social Catholic institution founded by Gustave Desbuquois, S.J. (1869-1959) in Reims. In a few brief notes, Méndez Medina wrote that Desbuquois's earthy, no-nonsense way of speaking to ordinary workers, and his profound spirituality, had impressed him deeply. To Méndez Medina, Desbuquois appeared to link seamlessly his religious faith, his social commitments, his sense of duty, and his politics.

Vincent Ogé jeune (the younger) was one of the wealthiest free men of color in Saint-Domingue, but his behavior in the year before the Haitian revolution (1791-1804) was a puzzling anomaly. Returning to the colony from Paris in October 1790, Ogé quickly emerged at the head of a group of free colored militiamen demanding voting rights. Colonists labeled this a “revolt” and four months later they executed Ogé and three of his colleagues, breaking their bodies bone by bone in a public square and mounting their severed heads on posts.

Modernizers in Cuzco, Peru, ushered in the twentieth century by exalting newspapers as a universal vehicle for peace, prosperity, and progress. Although the city stood at more than 11,000 feet above sea level in the remote and rugged southern highlands, editors, public officials, and intellectuals were convinced that small but plentiful local newspapers contributed to a robust international public sphere. The writer who in 1910 lauded the press as die “aurora of salvation of the people” that “propagates itself through time and distance to keep redemptive thought alive” was hardly alone in his cosmopolitan idealism or emancipatory zeal. In the decades to come, a flood of pretentious self-tributes conveyed the idea that newspapers were almost divinely appointed to propagate a modern liberal project.

After peace was restored in Mexico following the Revolution of 1910, the country's rulers, like their Porfirian forebears, continued to believe in the need to attract foreign immigrants. However, this view began to shift in die mid-1930s in the face of fears about the arrival of foreigners that were considered undesirable. On matters of immigration, the country did not stray far from the restrictive practices that extended across the Americas from Canada to Argentina, yet in Mexico, unlike anywhere else on the continent, the authorities were forced to confront a dual problem posed by migration in the nation they sought to govern.

During the past 20 years, historians have made great strides in studying the engagement of rural communities with the formation of nations and states in nineteenth-century Latin America. The formation of citizenship, popular liberalism, local pueblo sovereignty, and alternative nationalisms and the influence of local struggles on state institutions have all been plotted, from very local communities to regions. However, the recent emphasis on the integration of peasant communities into regional and national history has largely failed to highlight the importance of provincial cities, even as it gives ample evidence of how important they became as bridges between the local, the regional, and the national.

On July 1, 1917, a publication calling itself La Madre Matiana hit the newsstands in Mexico City. The newspaper promised a bold take on politics and society, and its masthead revealed a mission both madcap and grandiose: A prophetic, truth-telling newspaper; it will block the sun with a finger, bark at the moon, and serenade the morning star. This earnest but rather comical statement of endeavor appeared in each issue, and Mexicans of the time would have seen in addition an irreverent parody in the publication's name. The periodical's founder, Angel Prieto, had appropriated a clairvoyant character from popular lore to serve as his paper's alter ego. He chose well—the prophecies of madre Matiana had provoked Mexicans for over half a century and gained renewed prominence during the Mexican Revolution. In the years leading up to the newspaper's emergence, various publications had revisited the Matiana legacy.

Paul Vanderwood, Professor Emeritus of History at San Diego State University, died in San Diego onOctober 10, 2011, at the age of 82. A distinguished and innovative historian of modern Mexico, Vanderwood authored or co-authored several books, mostly dealing with the political, social, and cultural history of Mexico between about 1860 and the mid-twentieth century. The four works for which he is best known are Disorder and Progress (1982), The Power of God Against the Guns ofGovernment (1998), Juan Soldado (2004), and Satan's Playground (2010), and they are discussed extensively in this interview.

Richard Graham is one of a handful of historians who shaped the field of Latin American studies in the United States. Graham taught for many years at the University of Texas at Austin, where he is Frances Higginbotham Nalle Centennial Professor of History Emeritus. At Texas he directed more than 20 doctoral dissertations and served as associate editor and then editor of the Hispanic American Historical Review from 1971 to 1975. Graham is the author of five books, among them Britain and the Onset of Modernization in Brazil (1968), Patronage and Politics in Nineteenth-Century Brazil (1990), and Feeding the City: From Street Market to Liberal Reform in Salvador, Brazil, 1780-1860 (2010). He has edited five books, including Machado de Assis: Reflections on a Brazilian Master Writer (1999), Independence in Latin America (1972 and 1994), and The Idea of Race in Latin America (1990); he has published more than 40 articles. He was awarded the Conference on Latin American History's Distinguished Service Award in January 2011 (see his CLAH Luncheon Address in this issue), one of many scholarly honors.