In the 1970s and 1980s, a few direct-mail scam artists showed up offering to research and produce your family’s very own heraldry for a nominal fee. “Did you know that the [Insert Family Name Here] has its own coat of arms? Think of it — an courageous eagle against a field of blue, a sword-carrying warrior against a field of red,” went some of the bulk-mail letters that accompanied these scams. “Suitable for framing, your coat of arms reflects your family’s proud history in empires around the world.” These occasionally showed up in my father’s mail, too. He’d read these letters and laugh. “You know what’s on the Hunka family coat of arms, George?” he’d say to me, tossing the mail into the trash. “A peasant hut against a field of poverty.”
He was probably not far off. My ancestors on both my mother’s and father’s side were uneducated peasants in Eastern and Central Europe back in 1900 — Ukraine, Slovakia, and Lithuania. Though family tradition had it that my paternal great-grandfather held some kind of position in a local Orthodox church in Ukraine, there is no real evidence to prove it (in any event, my paternal grandfather was a staunch atheist). And when they came to the United States in those unsettled years before the First World War, they found jobs suited to their family backgrounds. My paternal grandmother held a position as a charwoman in a local elementary school in Philadelphia; my paternal grandfather became a freelance electrician after being trained at the Valhalla Dam in New York; my maternal grandparents were coalminers, textile workers, and subsistence farmers in northeast Pennsylvania. While their children went on to earn college and university degrees in the 1950s and beyond, they themselves were the unskilled product of an agrarian land, and none of them was particularly cheerful — not surprising, coming from a region that was damp, cold, and gray every year from October through May. (I’m sure you can partially attribute the generally dour nature of Russian and Eastern European literature, even its humor, to the climate.)
Coat of arms or no, the casual amateur geneology research I’ve done over the past twenty years or so has turned up little in the way of my family’s history before 1900, indicative, perhaps, of their low status on the socioeconomic totem pole. The best I’ve been able to do is trace my grandfather back to the region from which he emigrated — the Ternopil oblast, about 125 km southeast of Lviv, which is listed as his original home on the register of the ship that brought him to Ellis Island in 1914. A little research, mainly through Roman Zakharii’s useful web site, revealed a tranche of Hunkas (or Gunkas) in a small town called Urman. He left behind a sister and brother when he embarked for the shores of New York; perhaps he left them there.
Urman is “a village of 622 people in Berezhany Raion (county) of Ternopil Oblast (province) of western Ukraine. It lies in the historic region of Halychyna (Eastern Galicia) and during 1772-1918 was part of Austrian empire, consequently of Poland in 1920-1939 and of Soviet Union in 1939-1991,” says Wikipedia. This being the internet era (and I having a little time on my hands), I did a quick Facebook search and turned up an English-speaking Hunka who still lived in Urman; we engaged in a brief correspondence that, alas, did not reveal anything except that if there were Hunkas or Gunkas in Urman at the turn of the century, there were still a few left. It may be likely that we share some blood, those Urman Hunkas and those on New York’s Lower East Side; it’s not a common name in either of those places. But farther than that I cannot go with any certainty.
All this, anyway, is mere genealogical bookkeeping. Apart from genetics, though, what interests me is what all this means for one’s temperament — personality traits and philosophical perspectives that we imbibe from our parents with our mother’s milk. We are imitative creatures, and we’re never more imitative than when we’re young; we observe our parents’ ways of speaking, their attitudes towards the world and each other, their moods and their likes and dislikes, and we incorporate them into ourselves unconsciously. Of course, we change — as we get older, we accept or reject the traits that we inherit as we see fit. It’s both a conscious and an unconscious project, and it affects us for both good and ill. And because our parents were imitative creatures too, they receive their temperaments from their parents, and back and back into the distant past.
Nor do these temperaments appear from nowhere. They’re formed by our (and their) reactions not only to family dynamics but also to history. Our attitudes towards money, violence, humility or pride, politics, power, culture, art — we absorb our parents’ responses to these too, perhaps not as intensely as we do those things closer and more intimate to us, but we absorb (and later in life accept or reject) them as well. It is, in a way, a generational butterfly effect; we unconsciously repeat or exhibit a trait that may have originated several generations ago, passed on to us through our grandparents and our parents in some small, protean way. But that trait is still there, whether we recognize it as an internalized characteristic or not.
Alas, short of asking Facebook strangers whether or not they share a penchant for alcohol, cynicism, or an appreciation of bad folk music, there’s only so much we can learn about how the geography and history of our ancestors has affected ourselves. Fortunately, though, there’s one other avenue open to our investigation, and that’s culture. A few days ago I wrote about my enthusiasm for Central and Eastern European culture, literature, and philosophy. These writers and philosophers were similarly affected by the same cultural, political, and historical milieux that affected my potato-digging ancestors — on a more grand intellectual and artistic scale, perhaps, but affected nonetheless. I share some characteristics of my temperament with those of these writers and philosophers, who sprang from the same soil as old Maxsym Hunka back there in Ternopil, who may have received (or lacked) the same early education, were rendered dour by those gray winter skies, or experienced the regional and political disasters as Max and his neighbors. And as far as those left behind — well, there’s the Holodomor for Ukraine, as there were other catastrophes in Central and Eastern Europe in the last century.
Is like necessarily drawn to like? I can’t say. But it is intriguing that, quite without knowing it, I married a woman whose ancestors came from the same region; my two best friends these days also have their family roots in western Ukraine and Lithuania. These days I’m brushing up on my Ukrainian history and my Gogol, both of which appeal to my temperament. And I’m sure that a part of my hostility towards the current President is tied to the despicable way he’s been treating the country I consider my homeland (not to mention the country in which I live now).
I don’t know if I’ll ever have the chance to knock on a few houses in Urman to see if there’s any physical resemblance between me and their occupants. But perhaps there’s a few, in more ways than one — even if we don’t, in the end, share any blood.