What does that term intergenerational trauma mean to you? And you've hinted at this, but how has that played out in your life? Roses are placed on the Holocaust Memorial on the International Holocaust Remembrance Day on Januin Berlin, Germany. I was five years old, sitting at my kitchen table in the Toronto neighbourhood of Bathurst Manor. And that's what happened to your grandparents. They were lovely.Īnd my mother's answer, at least as I remember it, was, "You don't have grandparents because the Germans hated Jews, and they killed Jews by putting them in gas showers. They would come in, they'd swoop in, they'd be all warm, then hugs. And I came home one day from being at her house and asked my mom, "Why don't I have any grandparents?" Because I really liked these grandparents. She also had something that I didn't have, and that was a grandmother and grandfather. My house felt very quiet and I'll say almost dead. There were jokes, there was like beautiful chaos. So my house was the way it was, and I thought that was the way all houses were.īut when I was five years old, I made my first real friend and started spending time at her house. Well, as a kid, you only know what you experience. When you were growing up, when did you realize that your family was different from other families? She spoke to Matt Galloway on The Current about her experience. Lederman is a journalist with The Globe and Mail, based in Vancouver. In her new memoir, Kiss the Red Stairs: The Holocaust, Once Removed, she explains how intergenerational trauma torments the children of Holocaust survivors, including herself, and how she is triggered by reports of antisemitic incidences and war. After the war her parents would move to Canada and start a family. Lederman's parents survived the Holocaust, with her mother spending time in the the Auschwitz-Birkenau death camp, and her father narrowly escaping execution. It also affects their children and even grandchildren. Marsha Lederman says the trauma caused by the Holocaust doesn't just affect those who survived it. They consider trauma and its ramifications alongside diverse mechanisms of healing and/or rearticulating self, community, and nation.This story contains details readers might find distressing. Contributing scholars for this issue are from across disciplines (including ethnic studies, genetics, political science, law, environmental policy, public health, humanities, etc.). Articles also approach healing in an expansive mode, including specific individual healing practices, community-based initiatives, class-action lawsuits, group-wide reparations, health interventions, cultural approaches, and transformative legal or policy decisions. The articles define trauma broadly, including removal from homelands, ecocide, genocide, sexual or gendered violence, institutionalized and direct racism, incarceration, and exploitation, and across a wide range of spatial (home to nation) and temporal (intergenerational/ancestral and contemporary) scales. Authors also explore contemporary traumas, how they reflect ancestral traumas, and how they are being addressed through drawing on both contemporary and ancestral healing approaches. Authors examine the ways in which traumas (individual or group, and affecting humans and non-humans) that occurred in past generations reverberate into the present and how individuals, communities, and nations respond to and address those traumas. This Special Issue of Genealogy explores the topic of "Intergenerational Trauma and Healing".
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