Yellow Badge Research Articles

CREATIVITY AS AN EXPERIENCE AND AS A COMPLEXITY: VISUAL-NARRATIVE RESEARCH OF THE ARTWORKS OF TSIPY AMOS GOLDSTEIN

This article focuses on the work Seven Private Skies (initiated in 2009) by the Israeli artist, Tsipy Amos Goldstein. This is a series of large panels on which the artist has been painting and embroidering for fourteen years as her main occupation. The aim of the study was to establish the meanings inherent in the work, which is a kind of multi-layered cryptograph, while characterizing it in terms of creativity. The research method combined visual-interpretive analysis with both a narrative-feminist paradigm and with theories from the field of creativity studies. The findings showed that the series “tells” through artistic means the artist’s personal story in a way that matches two definitions: creativity as an experience and creativity as a complexity. The article will discuss the characteristics of the artist and artwork as an experience and then will present the paradoxes distinguishing the work as complex: 1. Order versus chaos; 2. Love and home in the face of disintegration; 3. Cuts versus connections and male versus female; 4. Understandable communication in the face of conflicting messages; 5. Star of David versus the Jewish yellow badge.

Heterozygosity, genetic similarity and extra‐pair paternity variation in two populations of rock sparrow Petronia petronia: a within and between populations comparison

Extra‐pair paternity (EPP) has been broadly reported in socially monogamous bird species and it has been hypothesized that females engage in extra‐pair copulations to increase the genetic variability of the offspring and to reduce the risk of inbreeding and genetic incompatibilities. This hypothesis makes two predictions: within populations, females should engage with more dissimilar/heterozygous males and, among populations, females should pursue more frequently EPP in populations characterized by a lower genetic variability and a higher homozygosity. However, support is still unclear throughout literature, and usually involves the study of a single population. We compared a peripheral population of rock sparrow Petronia petronia living at the marginal distribution of the species and characterized by a high EPP level (> 50%) (Italian Alps) with a population located in the centre of the species' distribution (central Spain), to understand if variations in EPP could be linked to differences in mean heterozygosity and genetic similarity both between and within populations. EPP in the Spanish population was 18.1%, three times lower than that observed in the Alpine one (51.2%), and this difference remained fairly constant across different years. Supporting the between populations prediction, we found lower heterozygosity and reduced allelic richness in the Alpine population compared to the Spanish one. In contrast, social and extra‐pair males, as well as within and extra‐pair offspring, did not significantly differ in terms of genetic similarity and heterozygosity within brood in either population. Social and extra‐pair males did not differ in tarsus size, body weight or yellow badge size, suggesting that females were not choosing extra‐pair partners based on heterozygosity, genetic similarity or phenotypic quality. Although based on a limited sample in the within population analysis, our results indicate that EPP may evolve in response to a low level of genetic variability in the population.

Travelling Heroes—A Transcultural Re-evaluation of Kurt R. Grossmann’s Unbesungene Helden (1957), an Early Compilation of Rescue Stories

Abstract This article concentrates on the first German-language compilation of ‘rescue stories’, narratives of Jews who survived the Holocaust with the help of non-Jews. While Kurt R. Grossmann’s 1957 book Die unbesungene Helden: Menschen in Deutschlands dunklen Tagen (The Unsung Heroes: Humans in Germany’s Dark Days) has received some scholarly attention, its original sources have not yet been examined. Previous research on the remembrance of the ‘rescue of Jews’ in Germany has tended to read Grossmann’s anthology within a single national—that is, German—context. This article provides a short introduction to Grossmann’s biography and the development history of The Unsung Heroes. It then traces the editorial history of four chapters in the anthology dealing with German cases: ‘Mieze’, ‘The Block Warden and the Eastern-Jewish Tailor’, ‘The Yellow Badge—A Symbol of Protest’ and ‘The Case of Schindler’. The article proposes that in light of its collection of material, its various sources and its production context of formerly German Jews in the United States, the text serves as a superb example of ‘transcultural’ remembrance or ‘travelling memory’.

It’s a Thin Line Between Love and Hate: Using the Echo in Modeling Dynamics of Racist Online Communities

The (((echo))) symbol - triple parentheses surrounding a name, made it to mainstream social networks in early 2016, with the intensification of the U.S. Presidential race. It was used by members of the alt-right, white supremacists and internet trolls to tag people of Jewish heritage - a modern incarnation of the infamous yellow badge (Judenstern) used in Nazi-Germany. Tracking this trending meme, its meaning, and its function has proved elusive for its semantic ambiguity (e.g., a symbol for a virtual hug). In this paper we report of the construction of an appropriate dataset allowing the reconstruction of networks of racist communities and the way they are embedded in the broader community. We combine natural language processing and structural network analysis to study communities promoting hate. In order to overcome dog-whistling and linguistic ambiguity, we propose a multi-modal neural architecture based on a BERT transformer and a BiLSTM network on the tweet level, while also taking into account the users ego-network and meta features. Our multi-modal neural architecture outperforms a set of strong baselines. We further show how the use of language and network structure in tandem allows the detection of the leaders of the hate communities. We further study the "intersectionality" of hate and show that the antisemitic echo correlates with hate speech that targets other minority and protected groups. Finally, we analyze the role IRA trolls assumed in this network as part of the Russian interference campaign. Our findings allow a better understanding of recent manifestations of racism and the dynamics that facilitate it.

:Beyond the Yellow Badge: Anti-Judaism and Antisemitism in Medieval and Early Modern Visual Culture. Brill's Series in Jewish Studies 37

:<i>Beyond the Yellow Badge: Anti-Judaism and Antisemitism in Medieval and Early Modern Visual Culture. Brill's Series in Jewish Studies 37</i>

The Antisemitic Origin of Michelangelo's Horned Moses

Rather than reflecting, as many have claimed, a benign "mis-translation" of Exodus 34 by St. Jerome, the horns on Michelangelo's famous statue of Moses are emblematic of a millennium-long tradition of antisemitism that stretched from antiquity to the days of the Italian Renaissance. Both through literary invective and iconography, Jews were portrayed as horned devils ministering to Satan. The recent cleaning of the paintings of the Sistine Chapel has revealed how Michelangelo adorned a portrait of Aaron's father-in-law with a circular yellow badge of shame, an antisemitic symbol common in Renaissance Italy that became the precursor of the yellow Magen David imposed on Jews by the Nazis five centuries later. By endowing Moses with horns, Michelangelo not only mocked the giver of the Ten Commandments but also satirized his nemesis Pope Julius II, whom the facial features of the portrait resemble.

Mitchell B. Merback, ed. Beyond the Yellow Badge: Anti-Judaism and Antisemitism in Medieval and Early Modern Culture. Brill's Series in Jewish Studies 37. Leiden: Brill, 2008. xxiv + 574 pp. index. illus. bibl. $143. ISBN: 978–90–04–15165–9.

Mitchell B. Merback, ed. Beyond the Yellow Badge: Anti-Judaism and Antisemitism in Medieval and Early Modern Culture. Brill's Series in Jewish Studies 37. Leiden: Brill, 2008. xxiv + 574 pp. index. illus. bibl. $143. ISBN: 978–90–04–15165–9. - Volume 62 Issue 2

Interventional cardiology and general cardiology: divided by a common speciality?

For a couple of years now, the annual meeting of the American College of Cardiology (ACC) consists of two separate meetings: the conventional ACC meeting and the SCAI-ACCi2 (Society for Cardiovascular Angiography and Interventions) meeting. The SCAI-ACCi2 meeting is specifically intended for interventional cardiologists and in order to attend the meeting one has to pay either a special entrance fee for this meeting or an additional fee to attend both meetings. Even Fellows of the ACC are not allowed into this dedicated interventional meeting (unless they pay the additional entrance fee). At the ACC.08 meeting in Chicago this year, the general cardiologist (ACC.08) could be recognised by a blue badge and the interventional cardiologist by a yellow badge (SCAI.ACCi2).

Maculate Conceptions

This article considers the signification of and affective response to spots, dots, blotches, and patches in a number of different areas of social and cultural history in Western Europe. It attempts to account for why it is so odd or difficult to clothe or surround oneself with patterns of spots in clothing, fabric and furnishings, approaching this analysis through reflections on the idiom and appearance of the spotted in nature, religion, cosmetics, and design. The article has four sections. The first considers the history of stigmatization through the “yellow badge” that Jews and other groups have been required to wear in Europe from medieval to modern times. The second considers the meanings of patched, pied or motley clothing, especially as worn by fools. The third investigates the practice of “patching,” or applying beauty spots to the face, and reactions to it during the seventeenth century. The final section considers the remarkable change of value of the spotted or mottled from the twentieth century onwards; from arousing suspicion, disgust and hostility, spotted designs evoke the richness and diversity of the world conceived, in William James's terms, as a pluralistic mosaic, clinging together by its edges.

Extrapair paternity as a cost of polygyny in the rock sparrow: behavioural and genetic evidence of the ‘trade-off’ hypothesis

We studied the association between extrapair paternity (EPP) rate and male mating status in the rock sparrow, Petronia petronia, a facultative polygynous species. Overall, 32.0% (58/181) of the chicks were not sired by the social father and 57.1% (24/42) of the broods contained at least one extrapair young. Polygynous males allocated less time to guarding their mate during her fertile period than monogamous males but did not differ in the time spent guarding their nest. Polygynous males were cuckolded more frequently than monogamous males (50.5 and 6.6% of the young, respectively) and their paternity loss was positively correlated with the degree of overlap between the fertile periods of their primary and secondary females. Paternity loss did not differ between primary and secondary broods of polygynous males and acquiring a second mate was possible only at the expense of paternity in both broods. Late broods contained fewer extrapair young, despite no significant seasonal trend in the time allocated by the male to guarding his mate. Male yellow badge size was not associated with paternity. Old males were cuckolded less frequently than first-year males, but male age had a minor effect on paternity compared with male mating status. Reproductive success (number of young fledged/year) did not differ between monogamous and polygynous males once paternity was accounted for. Together, these results suggest that mate guarding can be efficient in preventing cuckoldry, and that there is a trade-off between attracting an additional mate and protecting paternity in the rock sparrow, whereas male age and phenotype were, at best, fair predictors of paternity. Copyright 2002 Published by Elsevier Science Ltd on behalf of The Association for the Study of Animal Behaviour

Renaissance Concepts of Shame and Pocaterra'sDialoghi Delia Vergogna

Persons of authority in early modern Europe—whether parents, preachers or princes—knew well that among the resources available to them for controlling behavior and maintaining hierarchies, there was always shame. Humankind, to its woe, had experienced shame in the Garden of Eden. Noah had been shamed by his nakedness, Sarah by her barrenness, Jacob by his effeminate body, Potiphar's wife through her brazen advances. Hesiod had introduced two sorts of shame: the right kind, derived from modesty; and the wrong kind, produced by poverty. These instances, and many others from ancient and medieval sources, lay at hand for easy use by Renaissance moralists, and who is not a moralist? Applying their own imaginative skills to techniques and rituals of humiliation, medieval and early modern people devised such innovations as thepitture infamanti, the dunce cap, the stocks, the charivari, the yellow badge.

Frank Stern. &lt;italic&gt;The Whitewashing of the Yellow Badge: Antisemitism and Philosemitism in Postwar Germany&lt;/italic&gt;. Translated by William Templer. (Studies in Antisemitism.) New York: Pergamon, for the Vidal Sassoon International Center for the Study of Antisemitism (SICSA), The Hebrew University of Jerusalem. 1992. Pp. xxv, 455

Frank Stern. &lt;italic&gt;The Whitewashing of the Yellow Badge: Antisemitism and Philosemitism in Postwar Germany&lt;/italic&gt;. Translated by William Templer. (Studies in Antisemitism.) New York: Pergamon, for the Vidal Sassoon International Center for the Study of Antisemitism (SICSA), The Hebrew University of Jerusalem. 1992. Pp. xxv, 455

The Whitewashing of the Yellow Badge: Antisemitism and Philosemitism in Postwar Germany.

Concerns the attitudes, behaviour and actions of gentiles towards Jews in postwar Germany. The text's analysis focuses on antisemitism and developing philosemitism in all aspects of life in the Federal Republic.

Book Reviews : The Whitewashing of the Yellow Badge: Antisemitism and Philosemitism in Postwar Germany. By Frank Stern. Translated by William Templer. Oxford: Pergamon Press. 1991. xxv + 455 pp. 60.00

Book Reviews : The Whitewashing of the Yellow Badge: Antisemitism and Philosemitism in Postwar Germany. By Frank Stern. Translated by William Templer. Oxford: Pergamon Press. 1991. xxv + 455 pp. 60.00

The Whitewashing of the Yellow Badge: Antisemitism and Philosemitism in Postwar Germany

The Whitewashing of the Yellow Badge: Antisemitism and Philosemitism in Postwar Germany

Antisemitism in Postwar Germany

According to recent surveys, most Germans feel that Germany has acknowledged its guilt and responsibility for the events of the past, has paid its debts, and has proved its democratic character in the years since 1945. It is time to draw a line (SchluJSstrich) between themselves and that past.' As a newly unified country and a European leader, Germany has to normalize its history. Consequently, the Jewish chapter of that history while agonizing to past, present, and ftuture generations of Jews may be just another chapter to many Germans. That this attitude is really neither new nor particularly unusual is the subject of The Whitewashing of the Yellow Badge: Antisemitism and Philosemitism in Postwar Germany. This book addresses a neglected and currently resurfacing theme in Germany's postwar history: did postwar Germans truly accept the historical, political, and moral challenge represented by their complicity in the Third Reich? Frank Stern masterfully explores the Jewish-German relationship and its political, psychological, social, cultural, and institutional ambiguities in the early postwar years. The book underlines the willftul ignorance, contempt, and pride as well as the guilt, shame, and opportunism with which Germans approached their Nazi past and the Jews in their midst. In

Socrates and Dostoyevsky on Punishment

IlHAM DiLMAN SOCRATES AND DOSTOYEVSKY ON PUNISHMENT In the Gorgias Socrates and Polus discuss the question: Is to do wrong and get away scot free worse than to do wrong and to be punished? Socrates holds that it is, and Polus disagrees. Furthermore, Polus believes that punishment is a misfortune, whereas Socrates believes punishment is a blessing. Both, however, agree that punishment can be painful and Socrates, in fact, wishes to argue that unless it is painful, it would not be punishment. In what follows, I want to discuss Socrates' view of punishment and then to show how it is exemplified in Dostoyevsky 's Crime and Punishment. First of all, not every pain is, of course, punishment. If I cross a powerful man and he hits me, this is not punishment, nor need it be meant to be. If, however, this man thinks that his power entitles him to respect from others, that any one who does not recognize this right is at fault and is a miserable wretch who deserves to be put in his place, if, furthermore, he thinks that such a man should be made an example of, then he certainly thinks he has punished me. He sees his treatment of me under the aspect of punishment and as justified by my behavior. The law may give him no such right, in which case legally he cannot be said to have punished me. ] Of course, I may not accept any of these terms of reference and so not think I was being punished. I may be careful not to cross him again, I may fear him and even do what he says from then on. But this does not mean that I see his treatment of me as punishment. In other words, the fact that it is painful is not enough to make it punishment. It is not even enough that the person administering it should think of it as punishment. This is so, because it may not be generally recognized as such, whether by law or custom. And even where it is, I, the receiver, may not so recognize it; I may reject the particular moral terms of reference. Thus the pain of punishment must be seen in a complex moral framework—either as "I am being flogged because I have done some66 Ìlham Dìlman67 thing bad," or as "I am being flogged because I have done something for which people in this country are generally flogged." In the second thought the relation between the flogging I receive and what I have done is external: This is what generally happens to one who does what I have done. In the former thought this is otherwise. In thinking of what I have done as bad, I think of it as deservingsome painful treatment. The painful treatment is not just what happens to follow the kind of action I have done; the people who administer it have a right to flog me for what I have done. Their treatment of me is justified; it is not arbitrary. Even if they do not flog me, anything that they do to me, provided I think of it as punishment, will be painful. For instance, suppose that the punishment consists in my wearing a conspicuous yellow badge. This will then be a way of conveying how what I have done is regarded in the community. It will be a way of saying: He has done something bad, something of which he ought to be ashamed. Even if I do not think of what I have done as shameful and bad, and therefore do not feel penitent, I may not find it easy to keep my head up when I have to wear this yellow badge. So whether I feel penitent or not, I shall be punished and may well suffer pain. The pain here is bound up with other people's knowing what I have done and thinking of it as bad; that is, with my being in disgrace among the people whose opinion matters to me. A distinction needs to be made here. There are two ways in which I may regard what I have done as deserving the...