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.

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This study looks at how three generations in Israeli families of Holocaust survivors work through the past. Fifty-seven people (23 survivors, 22 from the second generation, and 12 from the third) from 20 families told their life stories. The interviews were analyzed for central themes and values. For all generations, family relationships and the emotional difficulty of dealing with the Holocaust were important. The survivors emphasized family cohesiveness and unity, but distrusted nonfamily members. Their children emphasized conflictual family relationships; for them, working through was connected to interpersonal family relationships. The grandchildren stressed both close family ties and conflict, but also emphasized the importance of teaching younger generations about the Holocaust. It was concluded that the working through process poses different problems for each generation.

In this article, the author looks at the use of the methods of life stories or biographical interviewing in research on personal and social identity. She presents the rationale behind the use of the method and its basic procedures and then moves on to a discussion of the concept of identity. To demonstrate the relevance of this method for the study of identity construction, she presents examples from three life story interviews with Jewish Israeli young adults, all born in the mid 1970s. The article ends with a discussion of the implications of using life stories for understanding an individual's sense of identity.

Undertaking research on individuals who have experienced social traumas, such as being a victim or perpetrator of genocides and wars, presents difficult decisions for qualitative researchers. Deciding how to deal with these issues becomes more problematic when the researcher is a member of the society in conflict. To do this work, and to work collaboratively with researchers from the other side, sensitive ways to collect data have to be chosen. Interpretations of the materials can be no less difficult: Analyses often lead to information and understandings that may be difficult for the researcher to deal with from ethical, moral, and personal standpoints, especially when he or she is a member of the society and culture under study. In this keynote address, the author explores methodological and ethical issues connected to these topics. She brings examples from her work on the Palestinian-Israeli conflict and focuses on use of the life story methodology.