Trauma transmission through perceived parental burden among Holocaust survivors’ offspring and grandchildren.

Abstract

The present study focused on children’s evaluation of the extent to which they received the inner pains of their parents as an important mechanism of intergenerational transmission of trauma among offspring and grandchildren of Holocaust survivors (OHS and GHS, respectively). In a representative sample of 172 OHS (Sample 1) we found that this emotional burden perceived to be transmitted from both parents was related to more Holocaust-related posttraumatic symptoms. Both maternal and paternal burden were related to symptoms regardless of the other parent being a Holocaust survivor. In a convenience sample of 285 parent–child dyads (161 OHS-GHS and 124 comparison dyads; Sample 2) we found that perceived transmission of burden from both parents is positively related to OHS’s Holocaust salience—the extent to which the Holocaust is present in everyday thoughts, feelings, and behaviors. No such relationship existed among comparisons. Moreover, transmission of parental burden as perceived by OHS was positively related to Holocaust salience among GHS. That relationship was mediated by transmission of parental burden as perceived by the GHS themselves (i.e., parental burden from OHS). Our findings suggest that perceived transmission of parental burden is a significant mechanism by which transmission of trauma can linger across generations. We propose that burden commonly transmitted from parents may create generational boundary dissolution and parent–child role reversal. Such familial dynamic may in turn perpetuate secondary traumatization across several generations.

Family Involvement and Holocaust Salience among Offspring and Grandchildren of Holocaust Survivors

“…Holocaust salience was measured by the Holocaust Salience Scale (Letzter-Pouw et al, 2014). The items refer to the extent to which the Holocaust is present in everyday thoughts, feelings, and behaviors (e.g., "I frequently think about the Holocaust," "I sometimes dream about the Holocaust," "I am interested in the Holocaust more than most of the people I know").…”

“…The main themes here reflect OHS's tendency to take care of their parents and shield them from suffering and pain, and their need for individuation and autonomy, which is sometimes hampered by their parents' over-involvement and protection ( Bar-On et al, 1998;Brom, Kfir, & Dasberg, 2001;Gampel, 1992;Kellermann, 2001). On the basis of preliminary findings (Letzter-Pouw et al, 2014;Scharf & Mayseless, 2011), similar themes are expected to occupy GHO as well. Our assumption is that the entrance of OHS to the second half of their life brings the need to become their parents' caregiver or to mourn their parents' death, and therefore, old family conflicts resurface .…”

“…Furthermore, we aimed to examine whether familial atmosphere is associated with Holocaust salience, that is, the extent to which the Holocaust is present in everyday thoughts, feelings, and behaviors. Holocaust salience represents sensitivity to objects and places that serve as reminders of the Holocaust, emotions such as marked distress on a Holocaust memorial day, and behaviors such as preoccupation with materials related to the Holocaust (Letzter-Pouw et al, 2014). It is assumed that this sensitivity is related to secondary traumatization.…”

Pastoral Care with Children of War: A Community-Based Model of Trauma Healing in the Aftermath of Indonesia’s Religious Conflicts

“…Hoffman (2004, p. 198), speaking about the Holocaust, claims that Bthe generation after atrocity is the hinge generation-the point at which the past is transmuted into history or myth.^This transgenerational transmission of trauma has been the focus of recent attention within the broader field of trauma studies (Letzter-Pouw et al 2013;Measham and Rousseau 2010). Some researchers contend that this transmission takes place in families, where silence rather than explicit story-telling becomes the primary vehicle for trauma's move across generations (Hoffman 2004).…”

Grandparent-Grandchild Relationships in Israel: A Comparison between Different Jewish Religious Groups

“…A number of studies examined the relationships between grandchildren and sick and disabled grandparents (e.g., Even-Zohar, 2011;Sela-Katz, 2003;Werner & Lowenstein, 2001). The various sectors of Israel's multicultural society have also been investigated; for example, the meaning and role of grandparenthood among Holocaust survivors (Cooper-Hollander, 1993), and the impact of Holocaust trauma on the third generation (grandchildren) (e.g., Bar-On et al, 1998;Carmel, 2012;Chaitin, 2002;Gavra-Samia, 2012;Letzter-Pouw, Shrira, Ben-Ezra, & Palgi, 2014;Sagi-Schwartz, van IJzendoorn, & BakermansKranenburg, 2008;Scharf, 2007). Other studies have focused on immigrants from the Soviet Union (e.g., Fogiel-Bijaoui, 2013;Kosner, 2009;Remennick, 2012;Vaserman, 2007), and Arab culture (Abu-Amsha, 2012;Ron, 2014).…”