The Man Image
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Tank Man (also known as the Unknown Protester or Unknown Rebel) is the nickname of an unidentified Chinese man who stood in front of a column of Type 59 tanks leaving Tiananmen Square in Beijing on June 5, 1989, the day after the Chinese government's violent crackdown on the Tiananmen protests. As the lead tank maneuvered to pass by the man, he repeatedly shifted his position in order to obstruct the tank's attempted path around him. The incident was filmed and shared to a worldwide audience. Internationally, it is considered one of the most iconic images of all time.[1][2][3] Inside China, the image and the accompanying events are subject to censorship.[4][5]
A PBS interview of six experts observed that the memory of the Tiananmen Square protests appears to have faded in China, especially among younger Chinese people, due to government censorship.[24] Images of the protest on the Internet have been censored in China.[17] When undergraduate students at Beijing University, which was at the center of the incident, were shown copies of the iconic photograph 16 years later, they were "genuinely mystified".[25] One of the students said that the image was "artwork". It is noted in the documentary Frontline: The Tank Man that he whispered to the student next to him "89".[20]
On June 4, 2021, the 32nd anniversary of the 1989 Tiananmen Square massacre, searches for the Tank Man image and videos were censored by Microsoft's Bing search engine worldwide. Hours after Microsoft acknowledged the issue, the search returned only pictures of tanks elsewhere in the world. Search engines that license results from Microsoft such as DuckDuckGo and Yahoo faced similar issues. Microsoft said the issue was "due to an accidental human error."[28][29][30][31][32] The director of Human Rights Watch, Kenneth Roth, said the idea that it was an inadvertent error is "hard to believe". David Greene, Civil Liberties Director at Electronic Frontier Foundation, said that content moderation was impossible to do perfectly and "egregious mistakes are made all the time", but he further elaborated that "At worst, this was purposeful suppression at the request of a powerful state."[33][34]
Five photographers (one of whom did not share his material for 20 years) managed to capture the event on film that was later confiscated by the PSB.[1] On June 4, 2009, the fifth photographer released an image of the scene taken from ground level.[35]
The most-used photograph of the event was taken by Jeff Widener of the Associated Press, from a sixth-floor balcony of the Beijing Hotel, about one-half mile (800 m) away from the scene. The image was taken using a Nikon FE2 camera through a Nikkor 400mm 5.6 ED-IF lens and TC-301 teleconverter.[36] Circumstances were against the photographer who recalled that the picture was almost not taken.[37] Widener was injured, suffering from the flu and running out of film. A friend (by the name of Kirk) hastily obtained a roll of Fuji 100 ASA color negative film, allowing him to make the shot.[1] Though he was concerned that his shots were no good, his image was syndicated to many newspapers around the world[1] and was said to have appeared on the front page of all European papers.[1] He was also nominated for the Pulitzer Prize but did not win. Nevertheless, his photograph has widely been known as one of the most iconic photographs of all time.[1][2][3]
Charlie Cole, working for Newsweek and on the same balcony as Stuart Franklin, hid his roll of film containing Tank Man in a Beijing Hotel toilet, sacrificing an unused roll of film and undeveloped images of wounded protesters after the PSB raided his room, destroyed the two aforementioned rolls of film and forced him to sign a confession to photography during martial law, an imprisonable offence. Cole was able to retrieve the roll and have it sent to Newsweek.[1] He was awarded the 1990 World Press Photo of the Year[38] and the picture was featured in Life's "100 Photographs That Changed the World" in 2003.
In April 2019, Leica Camera released an advert depicting photographers in intense political climates, including 1989 China. The five-minute short ends with a photographer shooting from a hotel window with the Tank Man image reflected in his lens despite the fact that the original photograph was taken with a Nikon camera.[53] Following censorship of the Leica brand on Sina Weibo, Leica revoked the advert and sought to distance themselves from it.[54]
In what ways did photography contribute to the Civil Rights Movement? How do images play an important role in the development of social consciousness? Check out the following links, and join the conversation!
Imago Dei ("image of God")("image of God"): A theological term, applied uniquelyto humans, which denotes the symbolical relation between God andhumanity. The term has its roots in Genesis 1:27, wherein "Godcreated man in his own image. . ." This scriptural passagedoes not mean that God is in human form, but rather, that humansare in the image of God in their moral, spiritual, and intellectualnature. Thus, humans mirror God's divinity in their ability toactualize the unique qualities with which they have been endowed,and which make them different than all other creatures: rationalstructure (see logos), complete centeredness, creative freedom,a possibility for self-actualization, and the ability for self-transcendence.
Imago Dei - Longer definition: The term imago Dei refersmost fundamentally to two things: first, God's own self-actualizationthrough humankind; and second, God's care for humankind. To saythat humans are in the image of God is to recognize the specialqualities of human nature which allow God to be made manifestin humans. In other words, for humans to have the conscious recognitionof their being in the image of God means that they are the creaturethrought whom God's plans and purposes can be made known and actualized;humans, in this way, can be seen as co-creators with God. Themoral implications of the doctrine of imago Dei are apparent inthe fact that if humans are to love God, then humans must loveother humans, as each is an expression of God. The human's likenessto God can also be understood by contrasting it with that whichdoes not image God, i.e., beings who, as far as we know, are withoutself-consciousness and the capacity for spiritual/ moral reflectionand growth. Humans differ from all other creatures because oftheir rational structure - their capacity for deliberation andfree decision-making. This freedom gives the human a centerednessand completeness which allows the possibility for self-actualizationand participation in a sacred reality. However, the freedom whichmakes the human in God's image is the same freedom which manifestsitself in estrangement from God, as the myth of the Fall (Adamand Eve) exemplifies. According to this myth, humans can, in theirfreedom, choose to deny or repress their spiritual and moral likenessto God. The ability and desire to love one's self and others,and therefore, God, can become neglected and even opposed. Strivingto bring about the imago Dei in one's life can be seen as thequest for wholeness, or one's "essential" self, as pointedto in Christ's life and teachings.
Objection 2. Further, to be the image of God is the property of the First-Begotten, of Whom the Apostle says (Colossians 1:15): "Who is the image of the invisible God, the First-Born of every creature." Therefore the image of God is not to be found in man.
Objection 3. Further, Hilary says (De Synod., Super i can. Synod. Ancyr.) that "an image is of the same species as that which it represents"; and he also says that "an image is the undivided and united likeness of one thing adequately representing another." But there is no species common to both God and man; nor can there be a comparison of equality between God and man. Therefore there can be no image of God in man.
But equality does not belong to the essence of an image; for as Augustine says (QQ. 83, qu. 74): "Where there is an image there is not necessarily equality," as we see in a person's image reflected in a glass. Yet this is of the essence of a perfect image; for in a perfect image nothing is wanting that is to be found in that of which it is a copy. Now it is manifest that in man there is some likeness to God, copied from God as from an exemplar; yet this likeness is not one of equality, for such an exemplar infinitely excels its copy. Therefore there is in man a likeness to God; not, indeed, a perfect likeness, but imperfect. And Scripture implies the same when it says that man was made "to" God's likeness; for the preposition "to" signifies a certain approach, as of something at a distance.
Reply to Objection 1. The Prophet speaks of bodily images made by man. Therefore he says pointedly: "What image will you make for Him?" But God made a spiritual image to Himself in man.
Reply to Objection 2. The First-Born of creatures is the perfect Image of God, reflecting perfectly that of which He is the Image, and so He is said to be the "Image," and never "to the image." But man is said to be both "image" by reason of the likeness; and "to the image" by reason of the imperfect likeness. And since the perfect likeness to God cannot be except in an identical nature, the Image of God exists in His first-born Son; as the image of the king is in his son, who is of the same nature as himself: whereas it exists in man as in an alien nature, as the image of the king is in a silver coin, as Augustine says explains in De decem Chordis (Serm. ix, al, xcvi, De Tempore).
Reply to Objection 3. As unity means absence of division, a species is said to be the same as far as it is one. Now a thing is said to be one not only numerically, specifically, or generically, but also according to a certain analogy or proportion. In this sense a creature is one with God, or like to Him; but when Hilary says "of a thing which adequately represents another," this is to be understood of a perfect image. 59ce067264
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