Genealogy Family History Quotes

..what the next generation will value most is not what we owned, but the evidence of who we were and the tales of how we lived. In the end, it's the family stories that are worth the storage.

History remembers only the celebrated, genealogy remembers them all.

My family tree has many branches, both living and dead... but all equally important. I cherish the memories that make its roots run deep.

We are just stars in our family's constellation

There is a strange emptiness to life without myths. I am African American — by which I mean, a descendant of slaves, rather than a descendant of immigrants who came here willingly and with lives more or less intact. My ancestors were the unwilling, unintact ones: children torn from parents, parents torn from elders, people torn from roots, stories torn from language. Past a certain point, my family’s history just… stops. As if there was nothing there. I could do what others have done, and attempt to reconstruct this lost past. I could research genealogy and genetics, search for the traces of myself in moldering old sale documents and scanned images on microfiche. I could also do what members of other cultures lacking myths have done: steal. A little BS about Atlantis here, some appropriation of other cultures’ intellectual property there, and bam! Instant historically-justified superiority. Worked great for the Nazis, new and old. Even today, white people in my neck of the woods call themselves “Caucasian”, most of them little realizing that the term and its history are as constructed as anything sold in the fantasy section of a bookstore. These are proven strategies, but I have no interest in them. They’ll tell me where I came from, but not what I really want to know: where I’m going. To figure that out, I make shit up.

Genealogists: they're just grad students without the Pell Grant funding or a degree waiting for them at the end.

When you trace your genealogy, you find connections to many of the people and events that shaped history. History is not the story of some old irrelevant strangers. No. History is your story. Your family was there - your grandmothers and grandfathers, uncles and aunts, cousins, nephews and nieces. If not for them, you wouldn't even be here.

The sacrifice our ancestors gave yesterday Gave us today and our tomorrow

Everyone has a story. Every story matters.

One could only wish there were more who understood the love of family, of history, and of ancient, sacred bonds that grow deep within us all. If family is not worthy of our time and attention, who or what is?

Just like our ancestors, we too will fall out of living memory and be forgotten. It will take a future genealogist to find us again. Make it a good find.

History will be kind to me for I have written it. Winston Churchill

A person in search of his ancestors naturally likes to believe the best of them, and the best in terms of contemporary standards. Where genealogical facts are few, and these located in the remote past, reconstruction of family history is often more imaginative than correct.

Through the various branches of your tree, you are connected to the entirety of human history. When we talk about the ancient Egyptians building the pyramids, we're not talking about a bunch of exotic strangers, we're talking about our great-great-many-times-great grandparents!

Family tradition and genealogical history, upon which much of Sir Everard's discourse turned, is the very reverse of amber, which, itself a valuable substance, usually includes flies, straws, and other trifles; whereas these studies, being themselves very insignificant and trifling, do nevertheless serve to perpetuate a great deal of what is rare and valuable in ancient manners, and to record many curious and minute facts which could have been preserved and conveyed through no other medium.

Over the course of the millennia, all these multitudes of ancestors, generation upon generation, have come down to this moment in time—to give birth to you. There has never been, nor will ever be, another like you. You have been given a tremendous responsibility. You carry the hopes and dreams of all those who have gone before. Hopes and dreams for a better world. What will you do with your time on this Earth? How will you contribute to the ongoing story of humankind?

My charge, then, in putting down my pen, and giving over this work to posterity, is this: Take the time. Take the time to preserve the stories, the photographs, the small mementos that mean so much. This is your legacy to future generations. Give it the attention it deserves. Your children and your grandchildren will thank you for it.

Genealogy is the study of the dead---but it's not a dead study!!!

We are the accumulation of the dreams of generations

All of us are part of a beautiful pageantry of human experience. Let us make the most of this life in all we do.

This time their kiss would last for generations.

Tradition is the glue that binds past with present, and eventually with the future. As traditions are passed down, we get a chance to reach back and touch one small part of our history.

The family historian must master the art of storytelling. What, after all, is truth without anecdote, history without events, explanation without narration--or yet life itself without a story? Stories are not just the wells from which we drink most deeply but at the same time the golden threads that hold and bind--Ariadne's precious string that leads us through the labyrinth that connects living present and the living past.

Ultimately, the great truths of family history don't live in any book. They live in the hearts and minds of the living descendants. They live in the way we conduct our lives, in the passing of traditions and values to those who will follow.

The rise of genealogy and DNA testing may be making it increasingly difficult for white Americans to engage in historical amnesia, to fantasize about their own family histories without ever considering how slavery might have figured into them.

In addition to time with family, you can experience true delight on the Sabbath from family history work. Searching for and finding family members who have preceded you on earth—those who did not have an opportunity to accept the gospel while here—can bring immense joy.

Well, take e-mail for example. People don’t write to each other anymore, do they? Once my generation’s gone, the written letter will be consigned to social history. Tell me, Jefferson. When did you last write a letter?’ Tayte had to think about it. When the occasion came to him, he smiled, wide and cheesy. ‘It was to you,’ he said. ‘I wrote you on your sixtieth birthday.’ ‘That was five years ago.’ ‘I still wrote you.’ Marcus looked sympathetic. ‘It was an e-mail.’ ‘Was it?’ Marcus nodded. ‘You see my point? Letters are key to genealogical research, and they’re becoming obsolete. Photographs are going the same way.’ He looked genuinely saddened by the thought. ‘How many connections have you made going through boxes of old letters and faded sepia photographs? How many assignments would have fallen flat without them?’ ‘Too many,’ Tayte agreed. ‘I can’t see genealogists of the future fervently poring over their clients’ old e-mails, can you? Where’s the fun in that? Where’s the excitement and the scent of time that so often accompanies the discovery?’ He had Tayte there, too. Tayte’s methods were straight out of the ‘Marcus Brown School of Family History.’ Tripping back into the past through an old letter and a few photographs represented everything he loved about his work. It wouldn’t be the same without the sensory triggers he currently took for granted.

Unable to record their stories, they told tales of bravery and battles, around blazing fires, and sang songs about bountiful harvests and village heroes as they went about their daily work. These stories and songs were passed down from generation to generation, preserving their history, keeping memories alive.

The central fact of biblical history, the birth of the Messiah, more than any other, presupposes the design of Providence in the selecting and uniting of successive producers, and the real, paramount interest of the biblical narratives is concentrated on the various and wondrous fates, by which are arranged the births and combinations of the 'fathers of God.' But in all this complicated system of means, having determined in the order of historical phenomena the birth of the Messiah, there was no room for love in the proper meaning of the word. Love is, of course, encountered in the Bible, but only as an independent fact and not as an instrument in the process of the genealogy of Christ. The sacred book does not say that Abram took Sarai to wife by force of an ardent love, and in any case Providence must have waited until this love had grown completely cool for the centenarian progenitors to produce a child of faith, not of love. Isaac married Rebekah not for love but in accordance with an earlier formed resolution and the design of his father. Jacob loved Rachel, but this love turned out to be unnecessary for the origin of the Messiah. He was indeed to be born of a son of Jacob - Judah - but the latter was the offspring, not of Rachel but of the unloved wife, Leah. For the production in the given generation of the ancestor of the Messiah, what was necessary was the union of Jacob precisely with Leah; but to attain this union Providence did not awaken in Jacob any powerful passion of love for the future mother of the 'father of God' - Judah. Not infringing the liberty of Jacob's heartfelt feeling, the higher power permitted him to love Rachel, but for his necessary union with Leah it made use of means of quite a different kind: the mercenary cunning of a third person - devoted to his own domestic and economic interests - Laban. Judah himself, for the production of the remote ancestors of the Messiah, besides his legitimate posterity, had in his old age to marry his daughter-in-law Tamar. Seeing that such a union was not at all in the natural order of things, and indeed could not take place under ordinary conditions, that end was attained by means of an extremely strange occurrence very seductive to superficial readers of the Bible. Nor in such an occurrence could there be any talk of love. It was not love which combined the priestly harlot Rahab with the Hebrew stranger; she yielded herself to him at first in the course of her profession, and afterwards the casual bond was strengthened by her faith in the power of the new God and in the desire for his patronage for herself and her family. It was not love which united David's great-grandfather, the aged Boaz, with the youthful Moabitess Ruth, and Solomon was begotten not from genuine, profound love, but only from the casual, sinful caprice of a sovereign who was growing old.

Once he has recognized his invisible guide, a mystic sometimes decides to trace his own isnlld, to reveal his spiritual genealogy, that is, to disclose the "chain of transmission" culminating in his person and bear witness to the spiritual ascendancy which he invokes across the generations of mankind. He does neither more nor less than to designate by name the minds to whose family he is conscious of belonging. Read in the opposite order from their phenomenological emergence, these genealogies take on the appearance of true genealogies. Judged by the rules of _our historical criticism, the claim of these genealogies to truth seems highly precarious. Their relevance is to another "transhistoric truth," which cannot be regarded as inferior (because it is of a different order) to the material historic truth whose claim to truth, with the documentation at our disposal, is no less precarious. Suhrawardi traces the family tree of the IshrlqiyOn back to Hermes, ancestor of the Sages, (that Idris-Enoch of Islamic prophetology, whom Ibn rArabi calls the prophet of the Philosophers) ; from him are descended the Sages of Greece and Persia, who are followed by certain �ofis (Abo Yazid Bastlmi, Kharraqlni, I;Ialllj, and the choice seems particularly significant in view of what has been said above about the Uwaysis}, and all these branches converge in his own doctrine and school. This is not a history of philosophy in our sense of the term; but still less is it a mere fantasy.

The Story Tellers: We are the chosen ones. In each family there is one who seems called to find the ancestors, to put flesh on their bones and make them live again, to tell the family story and to feel that somehow, they know and approve. To me, doing genealogy is not a cold gathering of facts but, instead, breathing life into all who have gone before. We are the story tellers of the tribe. All tribes have one. We have been called as it were by our genes. Those who have gone before crying out to us: Tell our story! So, we do. In finding them, we somehow find ourselves. How many graves have I stood before and cried? I have lost count. How many times have I told the ancestors you have a wonderful family? You would be proud of us! How many times have I walked up to a grave and felt somehow there was love there for me? I cannot say. It goes to pride in what our ancestors were able to accomplish. How they contributed to what we are today. It goes to respecting their hardships and losses, they’re never giving in or giving up, their resoluteness to go on and build a life for their family. So, as a scribe called, I tell the story of my family. It is up to that one called in the next generation to answer the call and take their place in the long line of family storytellers.

... P doth protest to much. It would be one thing if P were merely silent about Midian. But P is hostile to Midian. Its author tells a story of a complete massacre of the Midianites. He wants no Midianites around. And he especially wants no Midianite women around. This author buried the Moses-Midian connection. We can know why he did this. Practically all critical scholars ascribe this Priestly work to the established priesthood at Jerusalem. For most of the biblical period, that priesthood traced its ancestry to Aaron, the first high priest. It was a priesthood of Levites, but not the same Levites who gave us the E text. Some, including me, ascribe the E text to Levites who traced their ancestry to Moses. These two Levite priestly houses, the Aaronids and the Mushites, were engaged in struggles for leadership and in polemic against each other. The E (Mushite) source took pains, as we have seen to connect Moses' Midianite family back to Abraham. That is understandable. E was justifying the Mushite Levites' line in Israel's history. And it is equally understandable why their opponents, the Aaronids, cast aspersions on any Midianite background. That put a cloud over any Levites, or any text, that claimed a Midianite genealogy. We all could easily think of parallel examples in politics and religion in history and today.

We are the chosen ones. In each family there is one who seems called to find the ancestors, to put flesh on their bones and make them live again, to tell the family story and to feel that somehow, they know and approve. To me, doing genealogy is not a cold gathering of facts but, instead, breathing life into all who have gone before. We are the story tellers of the tribe. All tribes have one. We have been called as it were by our genes, Those who have gone before crying out to us: Tell our story! So, we do. In finding them, we somehow find ourselves. How many graves have I stood before and cried? I have lost count. How many times have I told the ancestors you have a wonderful family? You would be proud of us! How many times have I walked up to a grave and felt somehow there was love there for me? I cannot say. It goes to pride in what our ancestors were able to accomplish. How they contributed to what we are today. It goes to respecting their hardships and losses, they’re never giving in or giving up, their resoluteness to go on and build a life for their family. So, as a scribe called, I tell the story of my family. It is up to that one called in the next generation to answer the call and take their place in the long line of family storytellers. Excerpt from the poem The Story Tellers attributed to Della Joann McGinnis Johnson

Woven of fad and fancy, commerce and technology, war and revolution, freedom and necessity, our individual histories testify to the singular but crooked paths along which we traveled to the present.

My annual pilgrimages to the dead involve a good deal of talking to myself (which serves as my principal internal gyroscope) and increasingly confirm that the older I get the more the dead take hold of me. I like the notion that my heart is a temple of memory in which they intermittently reside. I feel compelled, in some way or other, to complete their lives, to honor their gifts and sacrifices.

skeletons in the closet can be found everywhere. They may seem shocking initially, but they will be a colorful addition to any welcomed genealogist. - Jacquelyn Nicholson, Genealogy Made Easy, 2nd Edition

As of 2014 a small handful of well-known companies—Family Tree DNA, 23andMe, and AncestryDNA.com, as well as National Geographic’s Genographic Project—and services offer a selection of DNA tests and genealogical connections to the general public.

We're used to picturing the genealogy of a text like a family tree: one original at the base ascending like a single trunk, with copies branching off it, and copies of copies branching off them. And so on throughout the generations. We imagine an original from which all the generations of diversity spring as scribes make revisions and introduce copying errors. But the reverse seems to be the case when it comes to the origins of the Bible: the further you go back in its literary history, the less uniformity there is. Scriptural traditions are rooted, quite literally, in diversity.

Ethan got some books out of an old trunk. They were history books, some passed down from his great-grandfather Tom through his grandfather Jeb and father Andrew. Ethan expected that he’d pass them on to his own child, one day. History and family trees had always been very important to the Fortner family.

Most family trees have

Pursuing a family history beyond a simple catalogue of names is always evidence of separation, of severing ties at least to the extent of holding one’s relations at arm’s length. The family member who want to make a private gift of a family tree to a close circle of relatives soon becomes the historian who estranges her antecedents by locating them “in history”. I found that family history, which humanizes those who might otherwise be mere faces in a crowd, also defamiliarized those closest to me, giving their lives a larger pattern than they had when they were lived. They became both more and less themselves. I consoled myself by thinking that this is what history does to us too. As we grow older we see not how unique our lives have been, but how representative we were and are; that we are part of the figure in the carpet woven by events, by chance and accident, and by the play of forces more powerful than us.

Just as one decision can change your destiny, so can one prayer. If you were to map out your spiritual history, you would find countless answers to prayer at key intersections along the way. Before you were even born, even named, many of you had parents and grandparents who prayed for you. At critical ages and stages, family and friends interceded on your behalf. And thousands of complete strangers have prayed for you in ways you aren’t even aware of. The sum total of those prayers is your prayer genealogy.

Full confession: I am not dispassionate and unbiased. I didn't come to genetic genealogy services to be underwhelmed or go back to a vague appreciation of my heritage. I'm here to use a developing technology to sort out what has survived history in order to tease out a fuller understanding of my origins and my family's story. I am unapologetic about my enthusiasm, but I'm also cautious because I feel the need to protect the integrity of the history. All I ever really wanted was a recipe of who I am and where I come from.

Aunt Maud was a schoolteacher during her working life. For forty years she taught in the white public schools in New Orleans. English was her subject, mainly, and in retirement, genealogy became her vocation. She was quiet and inward. Maud never married, she had no children. Our ancestors were her offspring.

Something in the order of a 107 billion modern humans have existed, though this number depends on when exactly you start counting. All of them – of us – are close cousins, as our species has a single African origin. We don’t quite have the language to describe what that really means. It doesn’t, for example, mean a single couple, a hypothetical Adam and Eve. We think of families and pedigrees and genealogies and ancestry, and we try to think of the deep past in the same way. Who were my ancestors? You might have a simple, traditional family structure or, like me, it could be handsomely untidy, and its tendrils jumbled like old wires in a drawer. But no matter which, everyone’s past becomes muddled sooner or later.

You will die. That's the beautiful, terrible, simple truth of it. A biological fact, a medical reality and a genealogical axiom. You can walk around it, rationalise it in faith or medicate against it, but it won't change the ultimate outcome. Implicit in the fact of your existence is the inevitability of your extinction. You will die. Maybe soon. Maybe not for many years. But you will.

...[T]hose now in the grave... once held her in their arms as their hope and the hope of their house...

Many chiefs of early Hawaiʻi believe they were descended directly from Kane himself and are of the Ulu or Nanaulu line. These chiefs ranked higher than other chiefs, who had a less distinguished family genealogy. Such prestige came with the power to dictate tapus and judge offenses. Sometimes their authority would even approach divine status, and they would hold sway over matters of life and death. They would otherwise be known as na liʻi kapu akua, or “chiefs with the tapus of gods.

The second theory of what ohana meant in ancient Hawaiʻi is that it was not a genealogically driven concept but merely a kindred network. This relaxed definition of a family meant that a group system of cooperation was prioritized and also allowed for shifting access to the land as needs arose. This theory is further supported by the fact that maintaining genealogical lines among the commoners was forbidden by the aliʻi. Allowing inheritances and rigid notions of the family to take root would have led, and indeed did lead to, conflict and wars.

Early on in Hawaiʻi’s development, blood ties would have been the main factor in determining ohana. In time, however, only high chiefs and rulers would be allowed genealogical titles of great importance, making marriage within their own families a frequent practice. As time went on, power would be determined by marriages and warfare. Commoners would have little to no property rights that were linked to bloodlines and family possession. The makaʻainana would be moved about by war and conquest, maintaining loose ties to extended families. The redistribution of land and reallocation of land stewardship, which would happen after new bouts of conquest, unavoidably shifted these groups around.

73 The state capital of Utah in Salt Lake City is also the most populous city in the state. Utah has a recognised and large Mormon community. The Family History Library, which is run by the Mormon Church, is the largest genealogical library in the world.

When I do something wrong,' he said, 'or merely stupid, I find it very useful to draw up-not exactly a balance sheet; no, it's more like a genealogy, if you see what I mean, a family tree of the offence. Who or what were its parents, ancestors, col- laterals? What are likely to be its descendants-in my own life and other people's? It's surprising how far a little honest research will take one. Down into the rat-holes of one's own character. Back into past history. Out into the world around one. Forward into possible consequences. It makes one realize that nothing one does is unimportant and nothing wholly private.

Language families can help to a degree, but unless the exact history, migrations, and genealogies are known, some big pieces to the puzzle may be missing.

If doubt has brought you to this page, you probably need a little genealogical cheat-sheet: Kimiâ Sadr, the narrator. Leïli Sadr, Kimiâ’s oldest sister. Mina Sadr, the younger sister. Sara Sadr (née Tadjamol), Kimiâ’s mother. Darius Sadr, Kimiâ’s father. Born in 1925 in Qazvin, he is the fourth son of Mirza-Ali Sadr and Nour. The Sadr uncles (six official ones, plus one more): Uncle Number One, the eldest, prosecuting attorney in Tehran. Uncle Number Two (Saddeq), responsible for managing the family lands in Mazandaran and Qazvin. Keeper of the family history. Uncle Number Three, notary. Uncle Number Five, manager of an electrical appliance shop near the Grand Bazar. Uncle Number Six (Pirouz), professor of literature at the University of Tehran. Owner of one of the largest real estate agencies in the city. Abbas, Uncle Number Seven (in a way). Illegitimate son of Mirza-Ali and a Qazvin prostitute. Nour, paternal grandmother of Kimiâ, whom her six sons call Mother. Born a few minutes after her twin sister, she was the thirtieth child of Montazemolmolk, and the only one to inherit her father’s blue eyes, the same shade of blue as the Caspian Sea. She died in 1971, the day of Kimiâ’s birth. Mirza-Ali, paternal grandfather. Son and grandson of wealthy Qazvin merchants; he was the only one of the eleven children of Rokhnedin Khan and Monavar Banou to have turquoise eyes the color of the sky over Najaf, the city of his birth. He married Nour in 1911 in order to perpetuate a line of Sadrs with blue eyes. Emma Aslanian, maternal grandmother of Kimiâ and mother of Sara. Her parents, Anahide and Artavaz Aslanian, fled Turkey shortly before the Armenian genocide in 1915. The custom of reading coffee grounds was passed down to her from her grandmother Sévana. Montazemolmolk, paternal great-grandfather of Kimiâ and father of Nour. Feudal lord born in Mazandaran. Parvindokht, one of Montazemolmolk’s many daughters; sister of Nour. Kamran Shiravan, son of one of Mirza-Ali’s sisters and Ebrahim Shiravan. Cousin of Darius . . .

Spending her eighties in constant thrall to findmypast.com, familyhistory.net.au, yesterdaygeneaology.com and ancestor.com, Aunty Eily had tracked down the 1850s address of Conor Cleary’s father Daniel and mother Maureen to 28 New Way, Templemore. The street still existed and the Avis car’s GPS took Ryan there.

But you have far less in common with your ancestors than you may realize, and there are people in your family from whom you have inherited no genes at all, and who therefore have no meaningful genetic link to you, even though in a genealogical sense you are most definitely descended from them.

I was once again struck by the key to genealogy: stick-to-itiveness. Yes, it takes creative thinking and knowledge of available resources, etc., but basically it takes a willingness to just keep at it and never give up. Being an optimistic idiot helps.

DNA opens an even more mysterious door to understanding the human condition: all of our ancestors live within each one of us whether we are aware of it or not.

Genetics can certainly tell us who our closest relatives really are, and can reveal so many mysteries of our deep past. But you have far less in common with your ancestors than you may realize, and there are people in your family from whom you have inherited no genes at all, and who therefore have no meaningful genetic link to you, even though in a genealogical sense you are most definitely descended from them.

It is a strange distortion, fostered by the biases of modern literary genealogy, that the novel is so often seen these days as the dominant and privileged genre of the nineteenth century. The Victorian novel, as a new, and of course, modern exploration of the self through narrative, has become an integral part of our story of modernity's culture... Novelists were indeed lions of literary society and creators of narratives by which the world was understood and lived... Yet such literary history distorts and diminishes the cultural significance of at least two other forms of genres. which in the nineteenth century were no less fundamental as narratives of the self, and which the novel is in constant dialogue with. The first... is poetry. ... Poetry as a narrative of self-formation - reading it, writing it, learning it so that it is inside you - is fundamental to nineteenth century Bildung... ... The second flourishing genre...biography is a fundamental way in which the process of 'writing down the self' was expressed. ... New theoretical models of psychological development, however, are equally influential in this changing sense of self-construction. Scientists and theoreticians of the mind - of which Freud is only the most starry example - were producing instrumental and wide ranging paradigms of psychological development as models of individual growth or as models of social transformation. How the child would or should become an adult - sexually, morally, socially - was becoming the question argued through at a particularly heated juncture between social science, educational theory, and medicine. Life-writing became the test cases of such intellectually explosive theorizing. Theories of psychology duly became systems of upbringing, which stimulated in turn a literature of resistance and questioning.

Here is where it becomes clear that this kind of fine-grained genetic history is the flip side of the family-history coin. Although genealogy is not widely valued in academia, it meshes perfectly with, and helps explain, social history. These small stories about individual lives reveal the way that individual choices shape the biology and the history of whole populations.

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