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The Black Belt

...the Selma to Montgomery March with MLK, Alabama, March 25, 1965. Courtesy of Wikimedia Commons. Image is in the Public Domain. The Selma to Montgomery March, now commemorated by a...

Farmland Blues: The Legacy of USDA Discrimination

...FHA offices and are well documented.3Welchel Long, interview by Lu Ann Jones, April 16, 1987, Elbert County, Georgia, box 5559, Farm Credit 1-2, General Correspondence, 1906–1976, Records of the Secretary...

James Holland, Riverkeeper: Environmental Protection along the Altamaha

...to take, returning the rest to forage through the delta mud. The numbers in the coolers spoke: they were falling, 300 pounds, 225, 175. Every year they fell—he remembers 1,500...

Besieged Terrain

...The technique destroys forests, introduces heavy metals into drinking water, vastly increases erosion and flooding, and reduces the number of many species of birds, especially wood warblers, and other rare...

The Bulletin—April 3, 2013

...in the United States in the twentieth century, much of Faulkner's work centered on the fictional Yoknapatawpha County in Mississippi. Sotheby's announced on March 28, 2013 that the prolific author's Nobel Prize...

Social Justice Environmentalism

...Public Health 106, no. 10 (2016): 1734–1737, https://ajph.aphapublications.org/doi/10.2105/AJPH.2016.303422; Russell Rickford, "'We Can't Grow Food on All This Concrete': The Land Question, Agrarianism, and Black Nationalist Thought in the Late 1960s...

Transcript of "When I Say 'Steal,' Who Do You Think Of?": Part Two

...in the US—to be white people descended from Scot-Irish, emigrants, fleeing poverty in Europe, moving from the eastern seaports of the US further south and east, looking for cheap land —...

Reckoning with Enslavement

Excerpt Georgetown, April 2017 It was early morning when I crossed the Francis Scott Key Bridge from Virginia into Georgetown. College spires loomed in the distance, gray in the dawn...

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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