Nostalgia, or homesickness, is famously not about the past but about felt absences or ‘lack’ in the present. It can locate itself in the blue remembered hills of adolescence or childhood but, as an example of nineteenth-century medievalism (or Hellenism) may remind us, it can find its historical homeland in times that are inconceivably more remote.

This nostalgia is very apparent among those that forged their identities in the melting pot of the 1960s and 70s’ but who now find themselves washed up in a political and social era quite different from that of their formative years.

Not fitting into a pattern
Hilda Kean, who has done so much to construct a politics around family and community histories through her pioneering MA at Ruskin College, Oxford, recently wrote a history of her own East End family called London Stories (Rivers Oram Press, 2004). She found that her family were certainly, ‘hidden from history’ (a phrase in vogue with the ‘New Social History’ of the 1960s and 70s’) but in no way did they represent the subversive proletarian subjects that social historians interviewed in those years when oral histories of the working class were all the rage.

Nor, like the vast majority of the working classes in the last two hundred years, were they members of a homogenous revolutionary class for social change that was assumed when, say, E.P. Thomson wrote his magisterial Making of the English Working Class in the late 1950s or when John Foster found a revolutionary consciousness alive and well in nineteenth century Oldham. Hilda Kean professed herself disappointed that her own ancestors were not the sorts of people she had championed politically in a life of activism on the Left.

Desire for an exciting past
If family historians, collectively, have uncovered one thing in recent years it is that the uneventful and relatively risk-free atmosphere of the present has helped to nurture a need to locate a family past of humbleness, excitement or criminality. It may also be the prompt for the recent influx of the better-off into places like Spitalfields in London, the place where many of Hilda Kean’s family were located. Perhaps the most famous aspect of Spitalfields has been its settlement by successive waves of immigrants: French Huguenots, rural English, Irish, an older community of Sephardi Jews then large numbers of Jewish immigrants from eastern Europe, Bangladeshis and a small and self-consciously cultured avant garde. In many ways family history has allowed very many of us to make this journey back, at least in our historical imaginations.

Community history and material culture
Family history appears to have stumbled across a wholly new historical methodology, a material culture that links artefacts with social relations. As Hilda Kean noted, this ‘exists inside – and outside - the archives, in the local streets of the present, in graveyards and cemeteries, souvenirs and trinkets, photos and maps, memories and stories’. This may not be so new, however, and can be found in earlier attempts at ethnohistory, which focuses on folklore, oral tradition and story-telling; using the artefacts of material culture such as pottery, earthenware and similar objects; visual images and artwork. Ethnohistory began in the United States in the mid-twentieth century as an attempt to understand the culture and history of native-American peoples from the inside.

If the approaches used by family historians are not new, it is indeed true that in doing family history, the ‘archaeology of lives’ as Hilda Kean put it, we are as likely to use the ‘unofficial’ sources of family photographs, diaries etc, as the ‘official’ sources of the State such as census returns, probate, ecclesiastical records, and court case files.

Yet these ‘popular’ approaches may not prove to be the lasting legacy of family history.Instead, it has helped to create a vivid historical culture that has encouraged a huge number of non-professional historians to participate in a vast project of democratic scholarship. This, in turn, has changed the perception of their own identities for millions of people who can now trace themselves across both time and space. It may be, however, that this democratic scholarship provides a sense of belonging and stability in the midst of rapid change and uncertainty but as such is no more radical than Hilda Kean’s ancestry.

Further Reading
Hilda Kean London Stories (Rivers Oram Press, 2004). – one historian's search for her own family's history.

Jerry White Rothschild Buildings: Life in an East-End Tenement Block, 1887-1920 (Pimlico 2003) - an evocation of the experience of living in the East End.

Web Links
Who Do You Think You Are? BBC history programme exploring the ancestry of a number of celebrities

People's War - the BBC's online (unedited) archive of wartime memories.