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History, Geography, and the New Orleans Tourism Industry: A Review of Bourbon Street

...Shooting Leaves 10 Wounded, 2 Critically, Tourism Image Scarred," NOLA.com, June 30, 2014, http://www.nola.com/crime/index.ssf/2014/06/bourbon_street_gunfight_leaves.html; Helen Freund, "Bourbon Street Shooting Victim, 21, Dies," NOLA.com, July 2, 2014, http://www.nola.com/crime/index.ssf/2014/07/bourbon_street_shooting_victim.html. For many, the...

Imprinting This Place: Rob Amberg's Documentary Journey

...of Latino immigrants, as well as more people who identify as bi- or multi-racial.14Around 3.5% of the county's population identifies as Latino or Hispanic, and 5% as “two or more...

Queer Memory: Loss, Martyrs, and Memorialization in Southern Florida

...bathe in the fellowship of family. A Celine Dion impersonator infuses the room with the "Power of Love." Subversive, camp, queer, you think, as the drag performer lip-syncs the words,...

Besieged Terrain

...wildlife. Because it uses heavy equipment, mountain top removal employs relatively few people. And because it's very profitable, the technique has spread. MTR has destroyed more than 1.4 million acres,...

The Makers of the Sacred Harp

...was westward. Steel discusses the causes and consequences of migration into the Chattahoochee Valley and much of western Georgia in the decades leading to the first publication of The Sacred...

The X-Codes: A Post-Katrina Postscript

...North Carolina, for a wedding and observed the aftermath of that September's devastating floods resulting from the torrential rains of Hurricane Floyd. Shells of houses stood spray-painted with large Xs....

Oak Ridgidness: Lindsey Freeman’s Longing for the Bomb

...recreational houses, churches, and water fountains, and blacks had to ride on the back of buses" (58). In 1950, after years of protest, the federal government built a black neighborhood...

Reckoning with Enslavement

...States. It lives in people, some of whom have no knowledge of its origins but cope with the ever-present longing and lack it causes."1"Liturgy of Remembrance, Contrition, and Hope," Georgetown...

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).