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"Aint that Something?"

Review Since the late nineteenth century, Appalachia has been exploited, sensationalized, or deeply romanticized across literature, art, and popular culture. The "local color" authors after the Civil War depicted stereotypes...

Shared Space, Separate Pasts: Versions of Slavery in Charleston

...offered this alternative. Charleston's ex-slaves expressed the counter-narrative in vibrant public festivals and Emancipation Day celebrations near the end of the Civil War and throughout Reconstruction, reflecting the freedmen and...

Shades of Violence: Jim Crow Justice and Black Resistance in the Depression-Era South

...notes the role of US communists and allied labor radicals in promoting the argument, as the Southern Worker contended, that "the police, the courts, and the 'law enforcing' machinery are...

No Place To Be Displaced: Katrina Response and the Deep South's Political Economy

...people of color, and women. The extreme inequality in these states reflects a white southern legacy of a government/elite/corporate alliance that promoted slavery and the plantation system; post-slavery agricultural peonage;...

The Supreme Court Is Overturning Brown v. Board of Education

Blog post In a case decided on the grounds of religious freedom, the US Supreme Court took another big step on June 30 in supporting religious discrimination in publicly financed...

Indians in the Family: Adoption and the Politics of Antebellum Expansion

...people into the US body politic, which they described as a free white national family. Rather than emphasizing the various forms of violence required to dispossess Native people of their ancestral...

Visions for Sustainable Agriculture in Cuba and the United States: Changing Minds and Models through Exchange

...nothing to promote political and economic change. In July 2010 Menendez took the Senate floor to oppose an easing of travel restrictions, remarking that more opportunities for US citizens to...

The Joneses: Home Made in Mississippi

...ever since. The Joneses promotional poster. Bunny Lake Films LLC, 2016. The documentary project spun out of my first book, Men Like That: A Southern Queer History, which began as...

Putting the Vernacular in Modernism: A Review of Edward Comentale's Sweet Air

...modernism," or a "vital forum of exchange and transformation for those otherwise excluded from traditional forms of power and prestige" (7). Jailhouse Rock, 1957. Promotional image featuring the film's star...

Reckoning with Enslavement

...uncovering the lawsuits they had brought against the Jesuits and other prominent Maryland slaveholders long before the 1838 sale. Some won their freedom. Others didn't—but each of their cases challenged...

References
1.	"Liturgy of Remembrance, Contrition, and Hope," Georgetown University, April 18, 2017. Notes and recording in possession of the author. A full recording is available at from Georgetown University at https://www.youtube.com/watch?v=tO4Xsz36kTU, with Sandra Green Thomas's remarks beginning at minute 29:33. Several major research projects have come to the fore around the Georgetown history. First, the Georgetown Slavery Archive (slaveryarchive.georgetown.edu, herein abbreviated GSA) is a repository of archival materials related to the Maryland Jesuits and Georgetown University. Second, the Georgetown Memory Project (www.georgetownmemoryproject.org) is an independent nonprofit dedicated to researching, finding, and advocating for the descendants of the 272. The project released its database of descendants in May 2019 with American Ancestors by the New England Historic Genealogical Society (see the GU272 Descendants, 1785–2000 database, www.americanancestors.org/search/databasesearch/2756/gu272-descendants-1785-2000). Third, historian Sharon Leon has undertaken a highly significant digital history-based analysis of the families on the Jesuit plantations. See Sharon Leon, The Jesuit Plantation Project: An Examination of the Enslaved Persons Owned (and Sold) by the Maryland Province Jesuits, 1717–1838 (https://jesuitplantationproject.org). I have also followed closely the Universities Studying Slavery working group at the University of Virginia since 2014 (slavery.virginia.edu/universities-studying-slavery) and other university reports, especially Stephen Mullen and Simon Newman, Slavery, Abolition and the University of Glasgow, Report and Recommendations of the University of Glasgow History of Slavery Steering Committee (September 2018), and Princeton Seminary and Slavery: A Report of the Historical Audit Committee (slavery.ptsem.edu/full-report). Also see Craig Steven Wilder, Ebony and Ivy: Race, Slavery, and the Troubled History of America's Universities, reprint ed. (New York: Bloomsbury, 2014).
2.	Robert Emmett Curran, Shaping American Catholicism: Maryland and New York, 1805–1915 (Washington, D.C.: Catholic University Press, 2012), 36–38. See also Edward F. Beckett, "Listening to Our History: Inculturation and Jesuit Slaveholding," Studies in the Spirituality of Jesuits 28, no. 5 (1996), which explains the Jesuits as paternalists: "To a certain extent, the plantation formed a kind of domestic parish to which slaves belonged" (11). Beckett concludes that Jesuits treated slaves "no worse than" other slaveholders, but following Curran, he emphasizes that the Jesuits encouraged slaves to gain skills. In the most recent and thorough review of Jesuit slaveholding in Maryland, Thomas Murphy, S.J., argues that the Jesuits understood themselves as paternalists and as superior, like all other enslavers in the early American republic. His account is the most balanced examination of the Jesuit role in slaveholding, yet his stance is similarly apologetic. As for their decision to sell supernumerary slaves, Murphy concludes that the Jesuits could not bring themselves to do so and instead sold the physically fit and "missed an opportunity to develop a morally strong case for making profits out of right motives." See Murphy, Jesuit Slaveholding in Maryland, 1717–1838 (New York: Routledge, 2001), 72.
3.	A central aspect of the approach taken here is historical imagination. This asks readers to experience a world other than their own and to step outside of themselves into the characters in this history. Recent examples of narrative imagination include Imani Perry, Looking for Lorraine: The Radiant and Radical Life of Lorraine Hansberry (Boston: Beacon Press, 2018); Lisa Brooks, Our Beloved Kin: A New History of King Philip's War (New Haven: Yale University Press, 2018); and Saidiya Hartman, Wayward Lives, Beautiful Experiments: Intimate Histories of Social Upheaval (New York: W. W. Norton, 2019). Each is an inspiration in the form of its narrative and in its attention to re-creating the voices, situations, and daily experiences of people left out of the archive. See also Natalie Zemon Davis, The Return of Martin Guerre (Cambridge: Harvard University Press, 1983).

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