After the liberation of the concentrations camps, many survivors immigrated to America, where they were told to not speak of their experiences to ease their assimilation. Was this a well-meaning band aid slapped on the horrors of the Holocaust? When was it “acceptable” to talk about the camps?

These are all great questions, but I'm gonna need to handle them a few at a time to be conscious of length and digestibility.
First off, its important to note that liberation of survivors did not only take place at sites of concentration camps, and it happened over a period of several months. Jews living in hiding were some of the first to be liberated, however, because these people were often liberated into difficult circumstances, and they sometimes continued to live under assumed identities often until the war officially ended. Feygl G.'s testimony which I translated mentioned continuing to live essentially in hiding until about 6 months after liberation until the war was over and everything was somewhat more settled. As soon as the Soviets and then the Western Allies began to retake Nazi occupied territories, Holocaust survivors were being liberated. Some of the earliest prisoners liberated from camps were the handful of survivors found alive when the Red Army liberated Majdanek on July 22, 1944. Most of those liberated were non-Jewish POWs, but there were a handful of Jews found alive. Liberation of camps continued with the liberation of Auschwitz by the Red Army on January 27, 1945, and with the liberation of concentration camps within Germany and Austria mainly by the Western Allies (Britain and the US) in the spring of 1945, camps, as well as individuals in hiding, on death marches, and in forced labor battalions up until VE Day on May 8, 1945.
After liberation, many survivors, particularly those within Germany and Austria who were liberated from concentration camps, were interned in Displaced Persons camps, sometimes on the site of former concentration camps because they were considered "unrepatriateable". Essentially, their former countries did not want them, and would not take them. Some people stayed in such camps for years, for example the Bergen-Belsen displaced persons camp remained open into the 1950s. Jews liberated further East often found themselves in these camps eventually as violent anti-semitism remained rife. These camps created locations where large groups of survivors lived together, and though some people found it difficult or impossible to discuss their experiences, even in a space where everyone shared their traumas, others were able to talk about their experiences and even record those experiences. Marriage and birth rates were very high in DP camps, and survivors discussed and even made art about their experiences. They also tried to gather names of relatives, both those who had died, and those who may have survived or had unknown fates. Lists of names were gathered by organizations like the Red Cross and the Jewish Joint and posted in DP camps in the hope of reuniting lost loved ones. These camps did not start to empty out enmasse until the State of Israel was declared in 1948 and announced unequivocal acceptance of any Jew who wished to come there.
Jewish survivors initially started making what we would now call testimonies almost as soon as they were liberated, and of course some had also managed to keep some records during the war itself. In large cities, particularly Bialystok, organizations of survivors began making documents which we would now understand as survivor testimony. At first most testimony was taken in a similar way to forensic interviews of victims of violent crimes in hopes that they would be used in trials of war criminals. It turned out that only a small minority of these testimonies would be used in trials. Some of the largest umbrella organizations collecting testimony were the Jewish Joint Distribution Committee and the Central Committee of Polish Jews (di centraler komitet fun yidn in poyln or CKZP).
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