Tag Archives: genealogy

Stories from a Family with Long Generations

After another bruising electoral season, we are individually and collectively beginning to recover and move on. As an older voter, I do not expect to participate in many more presidential elections. Still, I’m concerned about the rancorous legacy our generation seems to be leaving for those who come after us. 

As a grandparent, I’ve lately become one of our family’s storytellers. It’s my hope that by sharing my own family story and then by deeply listening to others, I may be able to find more common ground. I hope that we may as a community be able to diminish the worst excesses of partisan bitterness. Every family has its own instances of disasters and triumphs. My family’s stories are unique but likely not uncommon. 

Some aspects of my biological family’s history remain a mystery. What has come down to me has been partially shaped by our clan’s tendency toward long generations. It’s also been shaped by a generally privileged trajectory and multiple generations of residency in what is now the United States of America. 

Both sets of my grandparents were well into their sixties or seventies, living in Maryland, when I was born there in 1947. For my first eleven years, I lived next door to my maternal grandparents. That grandfather began life in 1869, so his earliest memories are from a time over 150 years ago. My other three grandparents were born in 1879. All four grandparents had stories to tell. 

My maternal grandfather, the man I called Pop-Pop, was born in Mississippi just after the U.S. Civil War. He was the youngest child in a family of former slaveholders, with one older brother and five older sisters. Pop-Pop recounted being frightened of the Union troops billeted in his family home during Reconstruction. He was later able to get a good education. He spent time as a school teacher before switching to bookkeeping about the time his first child was born in 1906.  

My maternal grandmother, nicknamed “Ginx,” was a 3-pound “preemie” born in January, 1879 in rural Virginia, in the days before many hospitals or “modern medicine.” Her parents later told her that for her first few months they had kept her in a makeshift incubator constructed by lining a laundry basket with warm bricks and cast-off blankets. Her father was a school superintendent in one of the counties where Pop-Pop taught school. 

My paternal grandfather was the second son in a family of midwestern small-scale farmers. He met my other grandmother while both were students at a telegraphy school in Kentucky. This particular school was run by a conman whose main goal seems to have been lining his own pockets. The two lovers conducted a lengthy, partially long-distance courtship, complicated by economic struggles plus the lingering animosity between northern and southern states. Grandpa was “Yankee bred,” Grandma a Southerner. They eventually wed at my great-grandfather’s North Carolina farm at Christmas in 1907. 

Grandpa and Grandma briefly attempted to homestead in Nebraska, but found the dry conditions and near-constant wind too much of a challenge. Grandpa later worked various clerical and administrative jobs, first for railroads and then for a government agency regulating interstate commerce. Grandma managed the small Maryland farm where they eventually settled and continued raising their children. 

(Portraits of my grandparents that a friend of my parents painted; they hung for years in the family dining room)

My dad made his entry into the family saga in 1912. Born in Ohio, he moved with the family to Maryland in 1920. Through grade school, he attended a two-room rural schoolhouse. By the time he was ready for college, the Great Depression had set in and money for tuition was scarce. Dad and his two older siblings took turns at the University of Maryland nearby, each finding what work they could to supplement the family income. They pooled their funds, helping each other pay college costs. Dad and his older brother John sold chickens and eggs from the farm. Aunt Lucy did clerical work. 

My mom showed up in 1917 as a “bonus” daughter, eleven years younger than her sister Margaret, five years younger than her brother Stuart. Family life was hectic as the “war to end all wars” came to a close in late 1918. The armistice was bracketed by a global flu pandemic that spared Mom’s family, but killed an estimated 50 million people worldwide. 

Aunt Margaret and Uncle Stu attended high school in Baltimore City. Though city tuition was somewhat expensive, Baltimore’s schools at the time were considered vastly superior to the small high school in the next-county village where Mom’s family lived. Pop-Pop and Granny spent much of the 1920’s ponying up city school tuition to give their children the best educational start they could. Pop-Pop had a job as a Baltimore-based bookkeeper. Granny earned money teaching piano pupils at home or in local schools. Then, just as Mom was ready to enter high school, the Depression hit. It limited Mom’s high school choices and nearly preempted her chance to attend college.

Within seven months during 1929-1930, Mom’s family experienced a one-two punch of reversals. The stock market crash in late October, 1929 did not directly impact them—Pop-Pop and Granny owned no stocks. The family’s downward spiral started about a month later with an “upward spiral.” On an unusually cold day just after Thanksgiving, a chimney fire broke out in their recently renovated kitchen. By the time the local fire brigade arrived, the fire had started to spread. They were unable to contain the blaze. Water from their hoses froze before it could reach the house’s high roof. The entire structure burned to the ground. The family found rental lodging, hoping to rebuild later. The following June, Pop-Pop, then sixty years old, was laid off from his job. The company he had worked for replaced most of their human staff with early calculating machines to cut costs. 

Somehow, Mom’s family persevered. Aunt Margaret and Uncle Stu were able to find jobs. Granny took correspondence courses in hotel management. She then got work as a full-time housekeeping supervisor at a Baltimore luxury hotel. Though she frowned at some alcohol-lubricated political shenanigans during the waning days of Prohibition, she held her tongue. Pop-Pop got what temporary work he could, once surviving a major 1933 flood while working as a night guard at a railroad construction site. 

Mom finished at the top of her high school class. She scraped together earnings and loans to attend college. The Depression eventually ended. Mom and Dad eventually met and married. Their “greatest generation” was partially shaped by the eras they grew up in—one global war, then boom times, then economic depression, followed by another global war. During the post-WWII baby boom, they produced me, my sister and two brothers. We’ve so far confronted different challenges, including a recent global pandemic with its accompanying trauma and dislocations.

What have been your family’s triumphs and trials? How may they influence your experience of the world going forward?  

Unacknowledged Cousins: “White” Womanhood Reimagined

Unacknowledged Cousins: “White” Womanhood Reimagined  —by Jinny Batterson

My early upbringing stressed that I was “white,” as opposed to a few “black” students who began when I was in fifth grade to attend the same Maryland public elementary school I did. Whiteness has benefited me in many ways. For much of my life, it has also partially blinded me to the violence and discrimination visited on those who are “not white.” 

As I’ve aged, the whole notion of “whiteness” has become suspect. Much of the history I was earlier taught “whitewashed” the impact of enslavement and supported the myth of white supremacy, upholding both slavery and its more contemporary descendants—Jim Crow, mass incarceration, jingoism, xenophobia, disenfranchisement.

Partway through my work life, I had an opportunity to spend a couple of years in an African country, as junior member of a project supporting small-scale local consumer cooperatives. I noticed that my African colleagues and neighbors were generally darker skinned than most African-Americans I encountered while living in the United States. Once I returned to the U.S., I was advised by an African-American neighbor that most people who self-identify as “black” in the U.S. have at least some “white” ancestry. 

That got me to thinking. For much of my work life, I lived in central Virginia. The history I’d been taught as a child idolized Thomas Jefferson among the founders of our republic—author of the Declaration of Independence and the Virginia Statute of Religious Freedom, Governor of Virginia, Ambassador to France, Secretary of State, President of the United States. Several times I made a pilgrimage to Jefferson’s “retirement” home of Monticello just outside Charlottesville. Little of the story of Monticello as it was then told related to Jefferson’s position as a slave holder. Over time, I began to read and learn more about the seamier side of a slavery-based economy. A few years ago, long after I’d left Virginia, an exhibit was mounted describing the life of Sally Hemings, who in addition to being enslaved, was likely the mother of several of Jefferson’s children (https://www.nytimes.com/2018/06/16/us/sally-hemings-exhibit-monticello.html). The exact nature and complexity of the Jefferson-Hemings relationship remains controversial, but it’s fairly well established that Hemings was a half-sister to Jefferson’s white wife, Martha Skelton Jefferson, and that after Martha died, Jefferson and Hemings were involved in some sort of relationship for several decades.  

Jefferson and other white men whose historical contributions I’d been taught to venerate may very well have been engaged in non-consensual sexual relations with enslaved black women. Might I have African-American cousins who were the result of some of my white male ancestors raping their female slaves? It seems not entirely unlikely, though difficult to prove. An African-American friend recently explained that genealogy in black families is hard to do, because record keeping was skimpy and generally did not include enough information to fully identify an enslaved person. 

“Most of us can’t go back further than a couple of generations,” he said. 

By contrast, the most thoroughly documented part of my northern European ancestry traces back a dozen generations to the Dutch tavern keeper who late in life resettled in what was then New Amsterdam, along with several of his adult children. Other parts of my lineage are less clear. Some of my Scots-Irish ancestors were likely outlaws, fleeing across the Atlantic to escape retribution. One of my Southern great-grandfathers (in a family with long generations) was born in South Carolina in 1820. By the time my maternal grandfather was born near Carthage, Mississippi in 1869, his family were former slaveholders. I remember my “Pop-pop” as a white-haired old man who spat tobacco juice out the back porch door and hated his ill-fitting false teeth. I remember stories retold to me by my mother of how frightening he’d found it as a small child to live in a Mississippi home that also billeted federal troops.  

During the 2020 election season, there’s speculation that an African-American woman will be named as a vice presidential candidate on the Democratic ticket. Certainly, there are many highly qualified African-American women politicians—Muriel Bowser, mayor of Washington, D.C.; Lori Lightfoot, mayor of Chicago; Kamala Harris, U.S. senator from California; Keisha Lance Bottoms, mayor of Atlanta; Stacy Abrams, voting rights advocate and former Georgia legislator—to name a few. The challenges faced and overcome by such women have helped forge a strength that most of us “white”  women have rarely had to summon. The mythology long fed to “white women,” especially in the American South, that white men were needed to “protect the sanctity of white womanhood” was hypocritical at best, if not deliberately misleading and damaging. 

A white woman of my parents’ generation, Anne Braden, whose work I recently discovered, put it eloquently. In the early 1950’s, after reporting on the execution of a black man, Willie McGee, for the supposed rape of a white woman, Braden wrote:  

“I believe that no white woman reared in the South or perhaps anywhere else in this racist country can find freedom as a woman until she deals in her own consciousness with the question of race. We grow up little girls – absorbing a hundred stereotypes about ourselves and our role in life, our secondary position, our destiny to be a helpmate to a man or men. But we also grow up white – absorbing the stereotypes of race, the picture of ourselves as somehow privileged because of the color of our skin. The two mythologies become intertwined, and there is no way to free ourselves from one without dealing with the other.” 

The work of freeing ourselves of preconceptions and misconceptions is the work of all. However, in this era of divisiveness and government sanctioned disinformation, it is especially the work of “white” women. May we dedicate ourselves to continuing this work.