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

...money lost from the sale of the crops they labored to raise under sharecropping and share tenancy, money lost to landlords' inflated interest and lien credit, and the resulting lost...

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

Whatwuzit?: The 1996 Atlanta Summer Olympics Reconsidered

...how "like any good host, Atlanta tried to show the world a good time, and, for the most part, succeeded. When you stand at the doorway and your host and...

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

...in the density of singings in the Northeast and on the West Coast, are also visible. Many more changes to the United States' singing geography are observable on a more...

"It's Being Black and Poor": Race, Class, and Desegregation at Pebblebrook High

...mother's kindness to Ward, volunteered to take her to the dentist and doctor, for which her own mother had neither money nor time. "She was the first one who took...

Negotiating Gender Lines: Women's Movement across Atlanta Mosques

...and (2) the growing number of suburban mosques in neighborhoods in which both African Americans and South Asians live. Mosques stand out as the most vital nodes of Muslim networks...

Love and Death at Second-Line

...and clamored. A somber stop at St. Louis Cathedral, where a priest blessed the bier while those who knew Tuba Fats cried out his goodness. Starting up and out of...

Reckoning with Enslavement

...of the struggling college and sent more than two hundred men, women, and children into the cane fields of Louisiana. Most of the families torn apart in the sale could...

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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