Author: Sarah Thomas

Building Bridges through Public Humanities & Community Collaborations

Published April 16, 2025

By Jajuan Johnson, Ph.D., Public Historian for Research & Programs, The Lemon Project & University Libraries

The mission of the Lemon Project centers on bridging the gap between William & Mary and African American communities through research, programming, and support for students, faculty, and staff. To achieve this mission, Dr. Jajuan Johnson invited various partners and friends from both on-campus and off-campus to participate in a bi-semester convening known as a “public humanities gathering.” The meetings aims to strengthen our alliance as scholars and practitioners who collaborate with individuals and groups on public history projects, educational initiatives, and STEM-related endeavors through the multi-disciplinary approach of public humanities.

During the first meeting, we tackled the question: What is public humanities? Because our projects are situated in a higher education institution, other conceptions of our group’s definition of public humanities include a commitment to the ethics of our fields, adherence to the institutional value of belonging, and democratization in project development. We are committed to doing good public humanities.

The gathering is also a space for recognizing collaborative and co-creative work, often less noticed than traditional academic output. William & Mary is home to numerous public humanities initiatives done by programs, such as the Lemon Project: A Journey of Reconciliation, James Monroe’s Highland, the Bray School Lab, Muscarelle Museum of Art, and University Libraries, to name a few, so our bi-semester meetings is an opportunity to learn more about the goals, objectives, and public programs of each entity leading to a few collective goals of the public humanities gathering. The future plans include a public humanities awareness event, the development of a newsletter or information clearinghouse, and further uniting with colleagues at W&M and other institutions to strengthen public-engaged scholarship.

Engaging Communities in Critical University History – NCPH Conference 2025

The 2025 National Council on Public History conference in Montreal, Quebec, Canada, drew historians globally on the theme Solidarity/Solidarité. The proclamation is a charge for public historians “to consider our shared responsibilities and mutual obligations to realize solidarity within our organizations, with the communities we serve, and with the wider world we live in.”[1] In response to this call, a roundtable was assembled by colleagues with Hopkins Retrospective, a public history initiative exploring the history of Johns Hopkins University. The roundtable, Engaging Communities in Critical University Histories, included Kirt von Daacke from the University of Virginia/Universities Studying Slavery Consortium, Jajuan Johnson with William & Mary’s Lemon Project, and Allison Seyler and Ve’Amber Miller of Johns Hopkins/Hopkins Retrospective.

The session focused on how public history projects housed in universities can ethically engage with local communities, emphasizing difficult histories and centering historically underrepresented voices. In the first half of the roundtable, presenters shared models for working in solidarity with local community stakeholders. In the second half, representatives from each institution led small group discussions, during which audience members shared issues they faced at their institutions and brainstormed various ways to enhance community collaborative practices and power-sharing in our public history work. The National Council on Public History announced its 2026 theme: The Work of Revolution. The organization is partnering with the American Association for State and Local History for the Providence, Rhode Island conference.

[1] National Council on Public History, NCPH News: https://ncph.org/news/ncph-2025-cfp-now-open-through-july-15/

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Forging Bonds: The Enslaved Families of Porto Bello, 1824-1861

A black and white view of Porto Bello, 1996

Forging Bonds: The Enslaved Families of Porto Bello, 1824-1861

Published January 29, 2025

By Bennett White, Lemon Project History Graduate Apprentice, 2024-2025

The account books of Samuel F. Bright are perched on one of the many shelves lining William and Mary’s Special Collections storage room. Bright, a typical antebellum planter, painstakingly recorded the financial affairs of Porto Bello, his sprawling plantation overlooking Queen’s Creek near Williamsburg, Virginia. Spanning thirty-seven years and two volumes, the ledgers contain lists of farming equipment; memoranda on crop rotation; account balances with local shopkeepers; transactions with Norfolk and Richmond businessmen; and the seasonal yields of oystering, timber, castor beans, wheat, and corn. Yet something sinister lays interspersed between the quotidian records of agrarian life: inventories of enslaved men, women, and children, as well as the prices at which Bright valued them. De-commodifying the enslaved population of Porto Bello through reconstructing their familial relationships is my primary goal with the Lemon Project this year.

Several questions guide my ongoing research. Why, and how, did the enslaved population of Porto Bello fluctuate between 1824 and 1861? Who were the people held in bondage on Bright’s estate? What were their names, ages, and gender? Who was related to whom, and how might recovering intra-plantation familial ties deepen our understanding of the experiences of enslaved individuals? And lastly, how does answering these questions benefit descendant communities? In his award-winning book Freedom Seekers: Escaping from Slavery in Restoration London, historian Simon P. Newman found that empirical studies of slavery risk perpetuating the dehumanization of enslaved people by reducing their complex lives to mere data points.[1] With Newman’s warning in mind, the above questions ensure that the information I gather about those bound to Porto Bello emphasizes their humanity through rediscovering facets of their identities.

Samuel F. Bright Account Books, vol. 2, Special Collections Research Center, Swem Library, William and Mary, 55.

Bright’s inventories provide only brief glimpses into the day-to-day reality of enslaved people, but they do offer a partial view of their diets, their material comforts (or lack thereof), and their workaday lives. Bright dutifully recorded every hog, lamb, and cow butchered to feed his enslaved labor force. Frequent purchases of rice and molasses further supplemented their meals, suggesting their diets were high in protein and carbs but lacked nutritious fruits and vegetables. Catalogs reveal that Porto Bello’s laborers were sparsely clothed; expenditures from 1845 show that Bright purchased one summer and winter wardrobe per person, consisting of only two jackets, shirts, trousers, and pairs of shoes for the entire year.[2] Work was primarily agricultural. For example, bondsmen, such as Armistead, Billy, Randal, and Sawney, spent part of 1832 manuring 26 acres of farmland, including 13 acres located along “the lane and down the partition fence to [the] gate by the large oak tree.”[3] Men and women had varying occupations depending on the year or season; Bright alternated between planting corn, wheat, and castor beans. Porto Bello’s proximity to water and forested land allowed him to harvest oysters, cut timber, and maintain a cherry orchard to increase his annual income.

Samuel F. Bright Account Books, vol. 2, Special Collections Research Center, Swem Library, William and Mary, 157.

In addition to manuring castor bean fields alongside the men, women had the added responsibility of childbirth and rearing. That same year, Amy, aged 29, gave birth to her seventh child, “a girl named Anne,” on April 2. Although Bright only recorded names and birthdates, we can gain insight into the mothers’ experiences on Porto Bello through a list of enslaved families that he compiled between 1835 and 1841. Bright claimed Amy was aged 32 in 1835, so she was born around 1803 and gave birth to her first child, Tom, in September 1820. So, she was about 17 years old when she had her first child and was 16 when she first became pregnant. Between 1820 and 1841, she gave birth every one to two years, ending up with seven boys and six girls. Unfortunately, there is no record of who the father (or fathers) might have been, or whether her pregnancies were consensual. Nonetheless, the biographical information contained in Bright’s account will allow me to cross-reference my findings with other archival sources to construct a more holistic genealogy of Porto Bello’s enslaved families.[4]

Moving forward, I plan to use the raw data I collected by consulting local baptismal documents, burial records, and online databases, such as Ancestry.com, to assist local descendant communities in building a more complete and accessible genealogical record of enslaved people who lived and worked in the Williamsburg area. While plans for this project are tentative, inserting the perspective of Porto Bello’s enslaved families into the historical record is at its center.

[1] Simon P. Newman, Freedom Seekers: Escaping from Slavery in Restoration London (University of London Press, 2022), 4-5.

[2] Samuel F. Bright Account Books, vol. 2, Special Collections Research Center, Swem Library, William and Mary, 56.

[3] Samuel F. Bright Account Books, vol. 2, 31.

[4] Samuel F. Bright Account Books, vol. 2, 157.

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Sharpe Community Scholar’s Reflections on Working with the Lemon Project

Sharpe Community Scholar’s Reflections on Working with the Lemon Project

Published July 12, 2023

By Alexis Beck, William & Mary Sharpe Scholar, with Caroline Watson, Lemon Project Graduate Assistant

Reflecting on my time at The Lemon Project, I can’t help but be amazed at how fun and interesting it has been. The project itself is dedicated to uncovering and preserving lesser-known pieces of history, particularly those concerning the African American communities at William & Mary and in Williamsburg broadly. However, a singular photo captivated my attention and enhanced my experience as a first-year Sharpe Scholar.

During my involvement with The Lemon Project, I worked with Ph.D. student Caroline Watson to learn more about William & Mary’s archaeology documentary archive. During this work, Caroline found an intriguing photo in the Anthropology attic archive. When she had the time, she eagerly showed me this photo, which in physical form lacked proper documentation. There was no description or timestamp. It appeared to be from the early 1930s, possibly even the 1940s, based on the material context clues, like the style of archeology, the tools, the wooden shed, and the Oldsmobile-style car in the background. This photo became a captivating mystery project that Caroline and I embarked on. With further research, we eventually unraveled the mystery behind the photo. We learned that the photo was already well-documented by Colonial Williamsburg. It turned out to be a snapshot of the Governor’s Palace from 1930, featuring a group of unknown Black archaeologists who had worked on the earlier restoration of Colonial Williamsburg. Colonial Williamsburg’s Meredith Poole provides context on the photo here.

This photo piqued my interest because it demonstrated the major contributions made by Black archaeologists at a period when their presence in the field was frequently overlooked, marginalized, or outright erased. Indeed, this snapshot expands on our understanding of the physical and social aspects of archaeological operations in early 20th-century Williamsburg. Yet, some questions haunted us during this process of learning more about the photo. Questions like, “Who are the black men archaeologists depicted here?” and “Was their labor properly compensated and documented?” Moreover, we were left questioning how the context in which we encountered this photo—a standalone image with no description nor label—reproduces silences over these Black laborers, their identities, and their contributions to Williamsburg’s history. Given the blog post referenced above, Colonial Williamsburg has already been asking these questions. Perhaps The Lemon Project can help here, too.

Initially, when I signed up for the internship opportunity provided by Sharpe Scholars, I had anticipated mostly engaging in busy work. However, to my pleasant surprise, my time working alongside Caroline turned out to be thoroughly insightful and an exciting introduction to the roller-coaster that archival work often is. Little did I envision that we would embark on a short but thrilling adventure regarding the mystery photo.

Ultimately, my time at The Lemon Project has been immensely enriching. The identification of the photograph of Black archaeologists at the Governor’s Palace cellar excavation reignited my interest in history and reinforced my willingness to get further involved with the project. I’m delighted to go on new adventures during my next 3 years at W&M and continue to make a difference by researching and sharing long-ignored or forgotten narratives.

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Mellon Foundation Fellow Represents Lemon Project in German Professional Exchange

Mellon Foundation Fellow Represents Lemon Project in German Professional Exchange

Published October 19, 2022

Mellon Foundation Postdoctoral Fellow Dr. Jajuan Johnson is part of a cohort of fifteen experts dedicated to promoting an inclusive and progressive culture of remembrance in public spaces in Germany and the United States. Building a Diverse Culture of Remembrance (DAICOR) is an exchange program whereby participants explore how diversity, equity, and inclusion are implemented in memorial cultures.

During the Germany learning tour, Dr. Johnson introduced the Lemon Project as a model for reckoning with slavery and its legacies at higher education institutions to the cohort of artists, educators, activists, and nonprofit leaders. He also discussed service-learning as an intervention for understaffed cultural institutions doing reparative archival work and community-engaged research with citizens focused on decolonizing the public history landscape in Berlin and Hamburg.

The one-week visit involved conversations with political leaders such as Awet Tesfaiesus, the first Black woman elected to the German Parliament serving as Chairwoman of the Committee for Culture and Media. In addition to touring sites such as the Sachsenhausen Memorial and Museum and the Museum of Ethnology in Hamburg (MARKK), the fellows met with local civic actors with organizations such as Decolonial Memory Culture in the City, is a model project that aims to explore and make visible the past and present of the (anti-)colonial in Berlin, the rest of Germany and in Germany’s former colonies with the help of experts and activists worldwide.

The trip concluded with a lecture and discussion with artist and curator Hannimari Jokinen on the function of post-colonial memorials and strategies for reckoning with troubled pasts through community-engaged interpretation, as is reflected in the goals of Hearth Memorial to the Enslaved. As we collectively envisioned the uses of memorial sites, we agreed they are to be changeable, fluid, and provoking conversations that strengthen democratic societies.

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At the Root: Exploring Black Life, History, and Culture Symposium Call for Proposals

Published October 12, 2022

The Lemon Project team invites you to submit proposals for the 13th Annual Lemon Project Spring Symposium, an in-person and virtual event, that will be held on March 24-25, 2023. View the Call for Proposals below.

About The Lemon Project: A Journey of Reconciliation

Founded in 2009 by the William & Mary Board of Visitors, the Lemon Project is the second institutionally funded project of its kind in the United States. The Lemon Project is a multifaceted and dynamic attempt to rectify wrongs perpetrated against African Americans by William & Mary through action or inaction. An ongoing endeavor, The Lemon Project explores and encourages scholarship on the 330-year relationship between African Americans and William & Mary. The Lemon Project builds bridges between William & Mary and African American communities through research, programming, and supporting students, faculty, and staff.

Call for Proposals

Individual papers or panels of 3 or 4 are welcome

The first Lemon Project Spring Symposium, held in Williamsburg, Virginia in 2011, “brought together students, faculty, and community members to discuss ongoing research into our past, as well as the ways that history continues to define relationships between African Americans and the university in the present.” In that vein, we return to our roots, centering local Black histories and their vast influences.

The 2023 Spring Symposium will explore the following questions: In what ways are African American communities taking charge and telling their stories? How are colleges and universities working with local African American communities to foster belonging? What methods are communities and scholars using to tell fuller narratives of African American life, history, and culture? In what ways are researchers contributing to the emancipatory aims of Black Studies through research collaboration with Black communities?

Our symposium is multi-disciplinary and open to all. We seek proposals from people who focus on Black life, history, and culture, including but not limited to academic and descendant researchers, educators, activists, and members of Greater Williamsburg communities and beyond. We invite a broad range of topics from the fields of American Studies, Black Studies, Anthropology, History, Public Humanities, Preservation, and STEM. We also invite community organizers and activists to submit proposals in areas such as cultural production (art, poetry, music), wellness, and spirituality. We welcome submissions from people of all genders, including trans, non-binary, and gender non-conforming individuals.

Please submit your proposals by November 18, 2022.

The symposium has three main objectives, focusing on the past, present, and future:

Reflect on what is happening in African American communities and consider the ways these communities are transforming narratives
Explore the ways that colleges and universities work with African American communities
Contribute to strategies and best practices for institutions dealing with their involvement in slavery and its legacies

Possible topics include but are not limited to:

African American memory and heritage studies
Community engagement and best practices
Descendant communities and their histories
Environmental history, land conservation, and displacement
Family histories, local histories, and genealogical studies
Reparations and reparative efforts
Shared Authority and transforming narratives
Universities and colleges studying slavery and its afterlives

View submission guidelines and submit your propsals here

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Donning of the Kente 2022

Published June 15, 2022

By Dr. Sarah Thomas, Associate Director, The Lemon Project

On May 20, 2022, the Lemon Project and the Hulon Willis Association hosted the Donning of the Kente ceremony during the Class of 2022 Commencement weekend. William & Mary’s Donning of the Kente ceremony began in 2012 as a rites of passage graduation celebration open to all graduating students. We are thankful and excited to celebrate the excellence, both personal and academic, of students of color. All graduating students are welcome to participate in this ceremony.

Many students have remarked that one of the aspects of the DOK that made it very special was the opportunity to choose their donner. The donning itself gives students the chance to not only celebrate their accomplishments, but also to recognize someone special in their lives. Students have chosen parents, siblings, friends, faculty, administrators, high school principals, and others to serve as their donners.

We want our graduates (undergraduates, graduate, and professional) to know that their relationship with the university does not end at graduation. A new chapter begins when you become an alumnus and we encourage you all to join the Hulon Willis Alumni Association. The Donning of the Kente Ceremony is the first step in this relationship.

Hearth: Memorial to the Enslaved played an important role in this year’s ceremony. The Class of 2022 was the first class that began its procession to the DOK at Hearth. The graduates also gathered at Hearth for a group photo.

For those who will be graduating William & Mary in 2023, registration is now open! Check out the details and register now to receive a stole and participate in the 2023 DOK today.

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The Dedication of Hearth: Memorial to the Enslaved

The Dedication of Hearth: Memorial to the Enslaved

Published June 1, 2022

By Dr. Sarah Thomas, Associate Director, The Lemon Project: A Journey of Reconciliation

William & Mary celebrated the dedication of Hearth: Memorial to the Enslaved on May 7, 2022. We are excited to share with you photos and the video from the event. Thank you to Skip Rowland, ’83 for the photos and Jeff Herrick and his team for the video.

Images of the dedication of Hearth, William & Mary’s Memorial to the Enslaved, taken Saturday afternoon May 7, 2022 (Skip Rowland)

Dr. Jody Allen at the dedication of Hearth, William & Mary’s Memorial to the Enslaved, taken Saturday afternoon May 7, 2022 (Skip Rowland, ’83)

Dr. Chon Glover at the dedication of Hearth, William & Mary’s Memorial to the Enslaved, taken Saturday afternoon May 7, 2022 (Skip Rowland, ’83)

The Legacy Three at the dedication of Hearth, William & Mary’s Memorial to the Enslaved, taken Saturday afternoon May 7, 2022 (Skip Rowland, ’83)

Dr. Hermine Pinson and Thomas Alexander at the dedication of Hearth, William & Mary’s Memorial to the Enslaved, taken Saturday afternoon May 7, 2022 (Skip Rowland, ’83)

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Uncovering Connections between Oak Grove Baptist Church and the Williamsburg Institutions during the Turn of the Twentieth Century

Published May 18, 2022

By Derek Vouri-Richard, Lemon Project American Studies Graduate Assistant, 2021-2022

On May 23, 1899, husband and wife Samuel Harris and Joanna B. Harris sold land in the Burton District of York County, Virginia to Charles Bartlett, a Black miller and farmer. This land would become the present-day location of Oak Grove Baptist Church. Oak Grove grew out of the First Baptist Church of Williamsburg, Virginia, which was founded by free and enslaved African Americans in the second half of the eighteenth century.

In the late nineteenth century, First Baptist members from York County began establishing their own religious meeting place in the Magruder neighborhood of York County. The Magruder neighborhood served as the home of Oak Grove from the turn of the twentieth century to the early 1940s. In the early 1940s, the Federal Government displaced the church by acquiring the land on which Oak Grove was located through eminent domain policies to develop a military complex. As a member of Oak Grove in the 1940s, Bartlett helped the church establish a new home by selling land he owned to the church. In 1949, Bartlett sold to Oak Grove the land he purchased from Samuel and Joanna Harris in 1899. The history of Oak Grove and the land on which it currently stands is part of the Black mobility and local economy of the Williamsburg area throughout the turn of the twentieth century.

Samuel and Joanna Harris were prominent Black business owners in Williamsburg. In the 1870s, they opened a retail store in Williamsburg, Harris’s Cheap Store. The store sold a variety of goods including dry goods, clothes, furniture and appliances, and clocks and jewelry. It attracted customers outside Williamsburg through the store’s proximity to the Chesapeake and Ohio Railroad. The Harrises purchased land in Williamsburg and the surrounding area as their business grew. In early 1896 Samuel Harris purchased the York County land that he would later sell to Charles Bartlett in 1899. Harris purchased the land in 1896 in a public auction from Richardson Leonard Henley, Bathurst Dangerfield Peachy, and William Henry Edloe Morecock.

The real estate venture between Harris and Henley, Peachy, and Morecock connects the current Oak Grove land to white Williamsburg area residents and institutions of the late nineteenth century. Henley was a lawyer and judge with a law practice in the Williamsburg area. Peachy was a lawyer, owner of the Williamsburg Millinery Company, and real estate venturer. Morecock was a court clerk, merchant, and Secretary to the Board of Visitors for William & Mary from 1877 to 1890. More research needs to be done to further uncover connections between Oak Grove and its land and Williamsburg area people and institutions.

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Looking Back While Moving Forward: The Bricks of Hearth

Looking Back While Moving Forward: The Bricks of Hearth

Published May 4, 2022

By Dr. Sarah Thomas, Associate Director, The Lemon Project: A Journey of Reconciliation

The dedication of Hearth: Memorial to the Enslaved is on Saturday, May 7, at 2 p.m. We are excited about this monumental occasion and look forward to introducing Hearth to you all.

Thanks to the efforts of the Lemon Project Committee on Memorialization (LPCOM), led by Dr. Jody Allen, the Memorial Building Committee, co-chaired by Dr. Chon Glover, many William & Mary staff, faculty, and students, the architectural firm Baskervill, and the construction company Kjellstrom & Lee, and many, many others, Hearth: Memorial to the Enslaved is nearing completion.

Hearth rendering, courtesy of Baskervill

The bricks of Hearth: Memorial to the Enslaved, and the bricks near Hearth tell stories about William & Mary’s past, present, and future.

As you approach Hearth, you’ll notice the darker granite bricks. Many of those granite blocks have names and dates on them. These are the names of enslaved people who were owned or rented by William & Mary or owned by people (Presidents, Board of Visitors members, Faculty, Staff, Students) during their time at the university. Many granite blocks are also engraved with the word “Unknown” and a date; some are engraved with “Unknown,” an occupation, and a date. In those cases, we had glimpses of enslaved people in archival records, but those keeping the records did not include their names. Some granite blocks have no names, known or unknown, or dates. When the Lemon Project team finds more enslaved people associated with William & Mary in the records (and we will!), their names will be engraved on those granite blocks.

The vaulted, brick drain (Photo by Stephen Salpukas/William & Mary)

You will also notice a small section of six bricks near the Hearth’s base. In contrast with the darker section of interior bricks near Hearth’s center, these bricks are framed and look old. They are! These are historic bricks, found by a team led by Dr. Susan Kern, then Executive Director of Historic Campus, in the summer of 2019. During a project to widen the brick pathway to the Wren Building, workers discovered an early 18th-century drain. The drain’s access point was unknown prior to June 12, 2019. Archaeologists Nick Luccketti ’71, Andy Edwards ’71, and William & Mary Center for Archaeological Research staff uncovered this drain and were able to view its interior. Enslaved people constructed this vaulted drain, accomplishing brickwork that required both skills and knowledge. Enslaved people also made the bricks. It is only fitting that historic bricks from this early 18th-century drain are forever part of Hearth. We can get a glimpse into the lives and labor of enslaved people in early 18th-century William & Mary through the drain bricks.

Interview with Dr. Susan Kern on the Wren Drain

Having the Memorial within or directly engaging with Historic Campus is crucial. As you will see, the Memorial and the Wren Building are in conversation with each other. Enslaved people made the bricks that became the Wren Building, and enslaved people built (and rebuilt) the Wren Building. Enslaved people also lived in the Wren building, as did faculty, staff, and the President (until the President’s House in 1732). From fires and rebuilding to graffiti and repair, the bricks tell many stories about the Wren Building’s history, and enslaved people are a large part of that history.

Lastly, you have probably noticed that a brick wall surrounds much of the oldest part of campus. This wall was constructed in the 1920s and 1930s during the height of the Jim Crow era. Many African Americans who live in Williamsburg and the surrounding areas view this wall as a barrier between them and William & Mary. The Lemon Project team works to tear down physical walls (like this one) and walls in people’s minds while we build bridges between William & Mary and African American communities. Hearth: Memorial to the Enslaved interrupts this brick wall, and during the groundbreaking, President Rowe, President Emeritus Reveley, and Robert Francis Engs Director of the Lemon Project Jody Allen tore down a section of the 1930s brick wall. This broken-through wall represents the Lemon Project’s work to build bridges and repair relationships through reconciliation and healing.

We can arrive at a more complete history of William & Mary. One way to do this is to explore the bricks in and around Hearth: Memorial to the Enslaved. Join us as we use these bricks to tell stories about people of the university’s past, present, and future.

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What We Do and Why

What We Do and Why

Published April 27, 2022

By Dr. Sarah Thomas, Lemon Project Associate Director

The Lemon Project: A Journey of Reconciliation has its origins in the work of William & Mary students. Students can make substantive and lasting changes. In 2007, then junior Tiseme Zegeye introduced Student Assembly legislation called The Research Into and an Apology for William and Mary’s Role in Slavery Act.

“The Student Assembly of the College of William and Mary –
(1) Recommends that the Board of Visitors establish a commission to research the full extent of the College of William and Mary’s role in slavery
(2) Recommends that the Board of Visitors express profound regret for William and Mary’s role in slavery
(3) Establish a memorial for the contributions of slaves to the College of William and Mary
Sponsored by Senator Tiseme Zegeye of the Class of 2008

After the Faculty Assembly passed a similar resolution in 2008, the William & Mary Board of Visitors passed the resolution that led to the creation of the Lemon Project: A Journey of Resolution in 2009.

The Lemon Project is not an initiative that is the product of a single person, administrator, or department. Instead, we are a unit within the Office of the Provost, and we have the weight of the Provost and the Board of Visitors behind us and our work.

The Lemon Project is the second institutionally-funded project of its kind in the country.

So what do we do? How do we rectify wrongs against African Americans by William & Mary through both action and inaction?

We listen and collaborate with members of the communities that surround us, especially members of African American communities. We work to build bridges between William & Mary and these communities who for so long have not felt welcome or that they belong at the university. The brick wall that surrounds the old sections of campus separates W&M from our neighbors, including a historically Black neighborhood. The Lemon Project team is working to tear down physical and metaphorical walls.

We research and study the experiences of African and African Americans, including slavery, Jim Crow, and all the way up to the present. We make our findings public through a variety of platforms, including social media accounts (Twitter, Facebook, Instagram, LinkedIn); the website; the Report on the First Eight Years; this blog; the YouTube channel; lectures; conferences; meetings; courses, and signature programs like the annual spring symposium and Lemon’s Legacies Porch Talks.

We are also making history public through Hearth: Memorial to the Enslaved. Construction began on Hearth in the summer of 2021 and will finish in May 2022. This is a years-long project and involves the efforts of so many people. From the donors who funded this project to the Lemon Project team researchers who found the names of enslaved people in the archives, we are indebted to those who helped make this project possible.

We’ll write more about the Memorial next week but in the meantime, mark your calendars for the dedication of Hearth: Memorial to the Enslaved on May 7 at 2:00 p.m. Join us in the South Wren Yard for this important community-wide event where everyone (yes, everyone!) is welcome. This is one step of many towards reconciliation, repair, and belonging at William & Mary.

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