Earlier this summer, I mingled among a group of amateur and professional genealogists at an international Paris conference exploring the study of Jewish roots. A fascinating question emerged: is the history of all our ancestors somehow a part of us? Does genetic memory exist?
There are scientific studies exploring what we inherit in unexpected ways through epigenetics, a chemical network in our cells that controls genes, switching them on and off. At the core of this field is the notion that genes have a memory and that the lives of our great grandparents – what they breathed, saw and ate – can directly affect us decades later. Ongoing studies in Sweden are examining statistics about famine and abundant harvests to determine the impact on the health of descendants four generations later. Researchers, for instance, found a statistical link between the increased longevity of the descendants of paternal grandfathers who had lived through a period of famine while young.
I’m intrigued by the notion that generations pass on particular survival skills and, perhaps, an unconscious sense of identity that stands the test of centuries. In the case of my own Catholic Carvajal family, I wonder what prompted them to guard the secret of their Sephardic Jewish identity for generations long after the Spanish Inquisition that prompted them to flee to Costa Rica in Central America.
In the 1990’s, Jerusalem psychotherapist Dina Wardi worked with children of Holocaust survivors and developed the theory that survivor parents typically designated certain children as “memorial candles” who took on the mission of serving as a link to preserve the past and connect the future. The children of survivors who actively struggled against the Nazis, she found, had a strong compulsive ambition to achieve.
A similar strategy existed among the Anusim, Hebrew for the forced ones who converted to Christianity to survive during the Inquisition. Usually elder women took the role of passing on information about their secret identity to particular younger family members. In our family, the historian was my great Aunt Luz – which means light in Spanish.
At one seminar on genealogy, a speaker, Jonina Duker, talked about a phenomenon of “the blood calls” among Anusim to describe how they find their way back to the mainstream of Jewish people.
Recently, a Spaniard named Fernando Carvajal Acebal contacted me from Madrid after reading something I had written and spotting our shared Sephardic Jewish name, Carvajal. He tried to explain the feeling that he said has lingered with him since he was a young Catholic. His mother told him he started insisting he was Jewish when he was about six years old.
“Nobody transmitted this feeling to me,” he told me. “I could have felt I was a Muslim, but I always felt profoundly that I was Jewish. I would say this intimate feeling is almost genetic, an emotion that tells me, yes, you are a Catholic, but do not forget that you are Jewish. I have a deep Christian faith and I pray every day. I do not know the Jewish rites, their customs, or roots. But it does not stop me from feeling Jewish.”
Most everyone has a family tree. But how do you turn a dry chart of birth and death dates into something more vibrant that can be shared for generations? Turn into a reporter. And then preserve the story in a compelling way.
By writing about my own family mystery with my first book, The Forgetting River, I wanted to share the story of the secret Sephardic Jewish identity of the Catholic Carvajals in a way that could introduce ancestors to descendants.
I’m a journalist by trade, but I made many mistakes along my own journey to explore my family. A basic lesson I learned was to start early to interview relatives about personal family history. By the time I began to probe our past, key relatives with vital information had died.
But one of the most crucial mistakes I made was that I lost my own journalistic skepticism when I questioned family members about delicate subjects. I didn’t gather much information when I asked directly if we were the descendants of Marranos, forced Christian converts who maintained a dual identity to escape persecution during the Spanish Inquisition. To probe sensitive family history, I realized belatedly that it’s best to work from the edges. Think. Watch. Observe. I asked benign questions and searched for records that allowed information to seep out about customs, household rituals, job patterns, prayers. I found that the older generation sometimes confided more in their grandchildren and nieces than their own children. From this strategy, I learned about a hidden menorah kept in a bedroom dresser or fourth cousins marrying fourth cousins, an almost tribal habit of trusted secret Marrano families intermarrying and maintaining the appearance of being Catholics.
Lately, I’ve been thinking about other strategies that families can exploit to start conversations and unlock memories. An acquaintance organized a family reunion for a large black family on the East Coast with some painful history dating back to slavery. Some relatives were reluctant to remember those times, but they settled on the idea of creating a griot cookbook, asking relatives for family recipes along with submissions of personal memories evoked by the dishes. The griot is a reference to a traditional West African storyteller.
Once conversations start flowing, seize the opportunity. Make a recording. The StoryCorps is a non-profit organization that offers advice about preserving personal history, down to suggested conversation openers (What is your earliest memory? What are the most important lessons you’ve learned in life?).
For the finale – and a gift to future generations – make a digital slide show with a soundtrack that mixes music and their words. There are many iPad applications that allow amateur genealogists to turn into multi-media producers. Make sure the slide is show is about two minutes and focus on a time or a story that can lead to more conversations.