The findings extend previous findings to frequent clinic users, using a new form of written disclosure aimed at shifting trauma from implicit to explicit memory. The GDP may be an inexpensive additional intervention in primary care for reducing symptoms and clinic visits among frequent clinic users.

This study assessed how Jewish-Israeli young adults perceive the impacts of the Holocaust on themselves, their family, and Israeli society. The written responses of 180 respondents, 90 of whom were grandchildren of Holocaust survivors (GHSs) and 90 were without a direct family connection (NGHSs), connected the Holocaust with issues of security, education, and culture and the impact, or lack of it, on family and self. These responses also suggest that NGHS relate to the Holocaust only through sociocultural mechanisms, and that GHSs are influenced by the same sociocultural mechanisms yet are also divided by the perceived impact of intergenerational processes on their personal and family lives. The overall results of the study suggest that regardless of family connection to the Holocaust, in Israel there are sociocultural mechanisms at work that affect the perception of the Holocaust on the third generation of Holocaust survivors as a cultural trauma.

This article presents processes of coping and posttraumatic growth (PTG) as elicited both from an open-ended questionnaire administrated to 52 Jewish Israeli mothers as well as in-depth interviews conducted with 16 of them, following exposure to either long-term or a short period of threat in the form of rocket attacks on their homes. This comparison revealed that all mothers described the same coping mechanisms and perceived themselves as coping well with the threat of terror. However, with regard to PTG, only those who were exposed to rocket attacks for a long duration disclosed a manifest potential for PTG both in relation to self and in relation to others. Concurrently, because of the parental decision to live in an area exposed to missile attacks, the mothers expressed guilt feelings toward their children, fearing for their mental wellbeing. The differences between the two groups of mothers and possible applications for mental health professionals working with such populations are discussed.

This study assessed how Jewish Israeli young adults perceive the impacts of the Holocaust on themselves, their family and Israel society. The written responses of 180 respondents, 90 of which were grandchildren of Holocaust survivors (GHSs) and 90 which are not grandchildren of survivors (NGHSs), connected the Holocaust with issues of security, education and culture, and the impact, or lack of it, on family and self. These responses also suggest that NGHS relate to the Holocaust only through sociocultural mechanisms and that GHSs are influenced by the same sociocultural mechanisms, yet are also divided by the perceived impact of intergenerational processes on their personal and family lives. The overall results of the study suggest that regardless of family connection to the Holocaust, in Israel there are sociocultural mechanisms at work that impact the perception of the Holocaust on the third generation of Holocaust survivors as a cultural trauma.

This article examines the attitudes of a group of Jewish Israeli adolescents who participated in a Holocaust seminar that included an optional trip to related sites in Poland. The authors sought to determine whether youth who participate in such a seminar still consider Jewish Israeli identity important, which lessons of the Holocaust they value, and whether belonging to a survivor's family makes a difference when considering these lessons. The results show that, regardless of participation in the trip and affiliation with Holocaust survivors, the youth hold a strong sense of Jewish Israeli national identity and tend to support Jewish and Zionist lessons more than universalistic ones, although a complex interplay exists between identity and those lessons. Adolescents whose family members included survivors connected a more “power-oriented” interpretation of the Holocaust to a strong sense of national identity; participants not related to survivors developed a more complex frame of reference that combined both power-oriented and humanistic lessons of the Holocaust.

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Using the case of the Holocaust as a cultural trauma in the Jewish-Israeli context, some insights are suggested as to the ways younger members of collectives view cultural trauma as a symbolic boundary. The findings obtained from three groups of students, each expressing their views on a different facet of the Holocaust as a symbolic boundary, suggest that the major contributing factor that turns cultural trauma into a symbolic boundary is the way in which members of the collective categorize the modes through which others, within and outside the collective, relate to that cultural trauma.

Educators invest serious effort in bringing their students to adopt the notions of the 'good citizen'. Based on the growing impact of informal learning through social media, especially when asking for online help in civic education assignments, previous studies called for investigating the role of online platforms as arenas of informal civic education. This paper takes up this gauntlet, analyzing inputs of American members of the Yahoo! Answers online community in response to students' queries concerning the definition of the 'good citizen'. The results show a passive and conformist concept of the 'good citizen' that corresponds with previous studies' findings about this image in educational programs and among pre-service teachers, contrary to formal statements regarding the goal of civic education. The paper suggests that there is a feedback loop between offline and online platforms concerning the 'good citizen', which calls for the attention of educators and researches.