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Mapping the "Big Minutes": Visualizing Sacred Harp's Geographic Coalescence and Expansion, 1995–2014

...this decentralized music culture. Minutes detail the name of each song leader, the page number(s) of song(s) each person led, the names of officers and committee members, these committees' reports,...

Just a number, Old Bryce Hospital Cemetery, Tuscaloosa, Alabama, 2007

Love and Death at Second-Line

...car in the Quarter. Cell phones came out, some calling 911, others telling what happened. Word of mouth was that Joe the bar owner had shot the man for selling...

"Our Country"—Benjamin E. Wise's William Alexander Percy

...were not just spaces he traveled through but places that laid claim to his emotions, places whose cultures and institutions and landscapes shaped his experience and imagination. In his life,...

Reconsidering Appalachian Studies

...has absorbed them, is using them, and will build upon them. In some places, social change comes in the volcanic eruption of revolution, while in academia change generally comes from...

Good-Bye to All That?

...the number of challengers in 2016 is likely to decline even further. Our neighboring South Carolina offers a window into the future. In this most recent election less than 25...

Reckoning with Enslavement

...before speaking. "My people were humble," she began. "They provided for their families. They tried to protect their children as best they could from the cruelties of this world, but...

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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