Henri Cartier Bresson And Terence Donovan Photography Essay

Henri Cartier Bresson And Terence Donovan Photography Essay To discuss the contextual differences of two artists. To compare and contrast two images by two different photographers. The two artists I have chosen to look at for this investigation are Henri Cartier Bresson and Terence Donovan. To compare and contrast the two images I have chosen by these artists, not only must the images be deconstructed, but the artists background. The aim is to develop an understanding of why the photographer took the image, whether social pressures or cultural pressures had anything to do with the reasoning behind the image being captured. Henri Cartier Bresson was born in the early 1900s where as Terence Donovan was born 1936, which gave Bresson 30 years head start in his photographic career. Both artists lived throught World War II. Due to very different upbringings the images are totally different. Henri Cartier Bresson was a French documentary photographer whereas Terence Donovan was a British fashion photographer this is the most obvious and clarifying reason for the different style of photography. They both became inspired by the world of the photographic image in very different ways. In the 1960s for example, the cultures differences between England and France were huge. France where Parisians were revolting against the boundaries of normal society and Britain which was the height of fashion and culture. Henri Cartier Bresson would have been considered fairly wealthy, in that era, simply because his was born into wealth, this gave him the opportunity to pursue his career in photography and the arts, which may not have been made possible otherwise. Bresson also had a full and extremely beneficial education, attending University, and afterwards doing his mandatory service in the French Army. Bresson matured both artistically and as a man during a turbulent cultural and political era. This is reflected in many of his images, because of his documentation of the worlds great events during his lifetime, such as Gandhis funeral, the final stage of the Chinese Civil War and many other great historical events. Terence Donovan on the other hand, was born into a working class family, but had a true passion for the photographic art from a young age. Donovan attended a school specifically aimed at improving photographic knowledge in young minds. After attendance at school and experience in a stud io, he opened his own photographic studio and began image making. Terence Donovan was born in 1936 just before the Second World War started, and took his first photograph at a young age. The bomb-damaged industrial landscape of his home town of Stepney, became the backdrop of much of his fashion photography. Terence Donovan achieved so much at such a young age. He had his own photographic studio by the time he was in his twenties. He became particularly distinctive in the swinging London of the 60s. An era that can only be described as the first time young people wanted to be themselves. Terence Donovan had front page covers in magazines such as; Man about town, Vogue, Marie Claire, Nova, Queen and Elle, who were attracted by his versatility. Donovan became far more personal with age and was much more expressive than at the beginning of his career when he was more revolutionary. However, he did not just photograph the era, he helped shape it. The youth of the 60s was becoming far more outspoken and craved attention. However this was a static era in which models posed in prescribed ways. This was when and possibly why Donovan launched a defiant break from the norm of the time. With established standards of glamour and elegance as well as his close attention to detail, could be what lead to Donovans his elevated to celebrity status. Donovan was one of the first celebrity photographers, and became just as much as a celebrity, as those people he photographed. Where as Henri Cartier Bresson was born in 1908 his career in the arts began at a young age, but he did not discover the medium of photography until veiwing another artists work, which inspired him to become a documentary photographer. He did photograph some celebrities, such as Gandhi. The two photographers differ in this respect, because Terence Donovans photographs made people famous, whereas Henri Cartier Bresson photographs made him more famous, rather than the people in his images. Henri Cartier Bresson has a skill at envisaging an image, even when simply walking through the streets of Paris, his compostion is second to none, the rule of third is a compostional technique, captured in most of his images seems almost flawless. The fact that his camera is hand held, he manages to capture images, without camera shake, with good compostional skill, with the lighting being natural and without the subjects even realising they are being photographed. Once a subject realises they are being photographed they become far more formal and adapt and unnatural behaviour. The fact his subjects are completely unaware of the image being taken, makes his photographs far more pure and untainted and therefore even more spectacular. Especially so in this image, the couple being photographed are kissing, and are clearly unaware, if they were, this image would have lost its natural beauty, because the image would have been posed for. The small camera Bresson used when taking this speci fic shot, gave him the ability to get very intimate with this couple without there knowledge. In comparison Terence Donovans work is clearly set up and each photograph he takes he plans each sitters pose. In the majority of his portraiture, the sitter is making direct eye contact with the viewer, meaning the sitters attention is directed at the camera, and not elsewhere. Donovans photographs are always completely in focus which attracts attention. His photographs are artificially composed and are orderly which makes them even more spectacular. One photograph in particular of Terence Donovans stood out in my eyes. His photograph of the well-known actor Terence Stamp is, in my view, visually stunning. His face is defined so clearly by the contrasting colours and the light is directed upon his facial features, this adds sharpness and obvious clarity. This photograph has masses of detail and atmosphere because of the negative space and the mood of the sitter. Terence stamp looks very aware, determined, and undisguised because of the bluntness of his stare. The light is coming slightly from the right of the sitter so shadows appear on his face which emphasises his facial features. The picture makes the sitter look demanding and as though he commands respect, this makes Terence stamp look iconic. Henri Cartier Bresson work is in it own right, iconic, because it captures culture and the time period in which it was photographed beautifully. The subjects in Bresson work are not looking at the camera, which gives them a certain anon ymity and disguises them. In comparison to the image by Terence Donovan, Bressons work has more detail, because it has a stage, a background, where as Donovans work simply has negative space. A simplistic but striking image, His versatility attracted me, shooting in mostly black and white; his professional, intelligent style sets him apart from other photographers. His use of tone and the quality and depth of the monochrome he uses, particularly the gradations from light to dark, were so striking and iconic. Donovan uses two highly contrasting colours black and white; this makes his photographs look professional, having little or no bright colours makes the photo less complicated. His photographs have so much atmosphere that colour would be an unnecessary addition to his photographs. The same of which can be said for Henri Cartier Bressons work, who also shot in black and white, but because his images were on the spur of the moment, they engage the viewer differently. His style is graphic but simplistic, so makes a big impact in an effortless manner. Having this style makes the photograph less complex and cluttered, having some negative space adds a sense of mystery, and makes the photograph far more dramatic. The crispness in all of Terence Donovan photographs adds precise detail and brilliantly defined lines. Where as in Henri Cartier Bressons work is far more complex, he could not make people in the streets pose for him, he had to be extremely patient to capture his images as well as being subtle. He was not able to pose people in the image, as he would have lost his entire ideology of capturing people in there natural environment which is what documentary photography is. The images I chose represents both artists work well because it gives an insight into how exactly they created and captured there images and also gives an example of some of great street photography, and studio photography. As well as helping to prove that both artists socio-cultural identity did affect there work in many ways. Henri Cartier Bresson photographed very ordinary things of the time period, but because he was documenting an era, whereas Terence Donovan photographed fashion at the time. The world in which these differing artists were raised and brought up in is definitely apparent in there images especially those taken in there native Cities, England and France. This exploration into both Henri Cartier Bressons work and Terence Donovans past and subsequently there image making helps substantiate that there upbringing and the social climate in which they existed probably made a significant impact on there work, and lifestyle.

Females According to Christina Rossetti and Mary Wollstonecraft Essay

Females According to Christina Rossetti and Mary Wollstonecraft What is it that separates and elevates human beings from the rest of the animal world? It is the ability to logically explain an action, decision, or conviction; it is the capacity to reason. As Rousseau states, â€Å"Only reason teaches us good from evil† (Wollstonecraft 238). According to him, as well as countless other intellectuals of the eighteenth and nineteenth centuries, through the exercise of reason men become moral and political agents. Of course, this Enlightenment theory does not include women. Rousseau declares his opinion of the female, â€Å"O how lovely is her ignorance!† (253) The woman is the man's fantasy, the man's student, the man's plaything. Controlled, contained, and defined by the man, the woman is inferior to him and thus, not human. Eighteenth century writer and mother of female liberalism, Mary Wollstonecraft refutes this supposedly natural state of man being superior to woman in her treatise, "A Vindication of The Rights of Woman": It is farce to call any being virtuous whose virtues do not result from the exercise of reason... This was Rousseau's opinion respecting men: I extend it to women....till the manners of the time are changed...it may be impossible to convince [women]that the illegitimate power, which they obtain, by degrading themselves, is a curse, and that they must return to nature and equality ...(239) She proclaims the female to be equally capable of reason as the male. In order for the female to recognize and utilize this capability, society's males and females must alter their prejudicial definition of the feminine. Wollstonecraft addresses the fema... ...cquire virtues which they may call their own, for how can a rational being be ennobled by any thing that is not obtained by its own exertions?† (254) Indeed, it is only when the woman may call her skill, her experience, or her truth, all derived from reason, her own that she shall be independent. As Rossetti states, â€Å"Only my secret's mine...† (6). And, only when the societal norms change, shall the keeping of such a secret be by choice and not necessity. Works Cited Wollstonecraft, Mary. Vindication of the Rights of Women. The Longman Anthology of British Literature. Vol 2A. Ed. David Damrosch. 2nd ed. London: Addison-Wesley Educational Publishers, 2003. 227-255. Rossetti, Christina. â€Å"Winter: My Secret.† The Longman Anthology of British Literature. Vol. 2B. Ed. David Damrosch. 2nd ed. London: Addison-Wesley Educational Publishers, 2003. 1617.

Religions wage peace Essay

Mohandas Karamchand Gandhi used his influence as a revolutionary spiritual leader to bring about political and social improvement. Despite holding no government office, he was a major participant in India’s struggle for independence. On the 2nd of October, 1869, Gandhi was born in the coastal town of Porbandar. His family belonged to the wealthy Vysya or merchant caste. His father Karamchand Gandhi was the prime minister of a princely state. At the age of thirteen he was married to Kasturbai, who was of his own age (Gandhi, Mohandas Karamchand (1869 – 1948) , 2001). His approach was that of a pacifist and he based his independence movement on non –violent non – cooperation or satyagraha, which means truth and firmness. He started this movement in 1915 and was imprisoned on several occasions by the British authorities. He exerted great influence on the Congress Party and the 1947 independence negotiations. In 1948 British India was partitioned into India and Pakistan, which resulted in a great deal of religious violence. At that point of time he was assassinated. His preaching served as an inspiration for non – violent movements and was adopted by Martin Luther King Jr in the USA, who fought for the rights of the blacks and by Nelson Mandela in South Africa, who opposed apartheid (Gandhi, Mahatma (1869 – 1948) , 2005). In the beginning, in 1893, Gandhi was practicing law in South Africa, when he started to formulate and practise the principles of satyagraha or non – violent resistance to injustice. Till the year 1914, he led the movement started by the Indian community of that place, which was opposing racial discrimination. In that year, the South African government bestowed a number of important concessions in accordance to his demands. At that juncture he decided to return to India and in the month of January 1915 he set sail for India. In India he assumed the leadership of its freedom struggle from British rule (Gandhi, Mahatma (1869 – 1948) , 2005). His actions took the form of hunger strikes, the boycott of British goods and civil disobedience. At the same time he made serious attempts to bring about social reform. Even after several rounds of talks and demonstrations, the British chose to ignore the demands of the freedom fighters of India, consequently, Gandhi initiated a non – cooperation movement. This movement had a large number of supporters and many Indians holding official posts in the British Government resigned from their jobs, government agencies were spurned and Indian schoolchildren were removed from schools managed by the British Government. The British were compelled to release Gandhi whom they had arrested (Gandhi, Mahatma (1869 – 1948) , 2005). Gandhi wanted to usher in Swaraj or self rule in India and economic independence was an essential component of this movement. British industry had adopted measures that had exploited the Indian villagers and had reduced them to extreme poverty. In order to counter this situation, Gandhi advocated the adoption of cottage industries and employed the spinning wheel as a symbol of the movement to revive the indigenous Indian industries and lead the simple lifestyle of the villagers of India (Gandhi, Mahatma (1869 – 1948) , 2005). He was granted total executive authority by the Indian National Congress, which was the pioneer in India’s freedom struggle, in 1921. Due to the outbreak of a number of violent and armed insurrections against the British, Gandhi stepped back from active politics from 1924 to 1930 (Gandhi, Mahatma (1869 – 1948) , 2005). On the 26th of January, 1930, a proclamation regarding the Declaration of Independence of India was made by Gandhi. In order to catalyze the process of obtaining independence, Gandhi embarked on a novel civil disobedience campaign. In India the British exercised a monopoly on the production of salt and deemed it a criminal offense for anyone else to produce it. Salt constituted an essential and invaluable commodity for the Indians, a large number of whom were poverty stricken agricultural laborers. Gandhi realized that salt was used by all sections of the society and that an attempt to manufacture salt would appeal to every strata of the Indian society (Graham, 1998). On the 12th of March, 1930 Gandhi and seventy eight of his followers commenced the march from the Sabarmati Ashram to the coastal village of Dandi on the Arabian Sea. The distance covered by them was two hundred and forty one miles and it took them twenty four days to do so. Along the way, they were joined by a tremendous number of people and at one stage the procession was two miles in length. Finally on the 6th of April, 1930 Gandhi reached the sea coast at Dandi and picked up a sod and some salt and boiled it in seawater (Graham, 1998). This act of his shook the British Empire, on which the sun never set, to its very foundations. The man whom a disparaging Churchill had described as a half naked fakir had single handedly defied the might of the British Empire. The British Empire swung into action and arrested Gandhi and his associates. The number who courted arrest was immense and all the jails were overflowing with freedom fighters. Such was the response of the Indians to Gandhi’s call to oppose the British monopoly on the production of salt (Dandi: Salt March). According to Gandhi, there were two difficulties involved with human nature. One was the scope of making a human being perfect and the other related to nonviolence. Gandhi always had an optimistic view regarding men. However, a thorough examination of Gandhi’s political opinions reveals that he never assumed that man had a nature that could be rendered perfect. Further, he opined that reform could only transform a man to a certain extent, but it could never be made perfect. Gandhi proclaimed that it was incorrect to dogmatize in respect of the capacity of human nature to be either besmirched or exalted. This statement clearly elicits Gandhi’s views on man. He also opined that the environmental factors would significantly influence human behavior (Power, March, 1963). Due to individual feelings and thoughts, these efforts have suffered a setback by the negative and irrational forces that reside in them. In particular strong forces like greed and lust could not be diverted by availing oneself of the help forthcoming from other issues. He strongly believed that illogical forces motivated men and this belief was subscribed to by moralists. This is evidenced in situations where there arises a need to participate in a mass movement for realizing socio – psychological interests. Most individuals have shown reluctance to join such movements in the absence of a competent leader. This situation arose in Gandhi’s political career and his opinion regarding this subject was that it was the task of the leader to draw the people towards the objectives. The other issue involves the reshaping of Gandhi’s opinion about the capability of man to engage in acts involving nonviolence. Gandhi had explained in great detail in his thesis that every man had the ability to evaluate the value of ahimsa, where the term ahimsa denotes love or non – injury. Gandhi interpreted ahimsa as individual and social love in thought and deed towards all human beings (Power, March, 1963). Gandhi was prone, on occasion, to restrict this concept of ahimsa as being restricted to himself and his closest followers. For instance, in 1942, the Japanese Army was poised to attack India; at that point of time he permitted all those who did not subscribe to nonviolence to join the effort underway to defend the country. However, the question that remains unanswered is whether he granted such permission because Japanese rule would have been worse than the British rule (Power, March, 1963). The philosophical beliefs of Gandhi were founded on a number of scholarly authorities and social experiences. He staunchly believed that last stage in a man’s journey was the absolute truth, which was described by resorting to theism, pantheism or atheism. He believed that by the use of reason and also by taking the help of faith and intuition, an individual by relying on partial truths could attain the absolute truth. Moreover, Gandhi held that every person was required by dharma to search for this ultimate truth (Power, March, 1963). The method advocated by Gandhi to attain this goal was to follow the path of anasaktiyoga or path of selfless action, which entailed the performance of one’s duty without entertaining a desire for the results of such action. He considered involvement in Indian nationalism to signify selfless action. One of the qualifications to tread this path was the possession of physical, psychological and spiritual courage. He also stated that the man devoid of fear succeeds in realizing his latent prowess by comprehending and practicing ahimsa (Power, March, 1963). The most important characteristic of ahimsa is the attainment of the most advantageous, practical good while treading the path that leads to the absolute truth. The usefulness of such a conviction has to be Its merit is to be elucidated in the light of Gandhi’s firm belief that it is better to resort to violence than to adopt an attitude of submissiveness or to adopt cowardice in the garb of nonviolence. He also stated that violence to some extent was inherent in the process of living (Power, March, 1963). Gandhi based his interpretation of ahimsa on the Laws of Manu and the tenets of Jainism; however, his views were closer to the beliefs of Jainism. His objective and expectation was that he would be successful in transforming every person in such a manner that they would adapt this ideal as an integral part of their life. This precept of ahimsa was one of the foremost requirements of Gandhi. However, he considered truthfulness to be much more important than ahimsa. In this context he stated that truthfulness was far more important than being peaceful (Power, March, 1963). Despite the recurrent description of his pacifism as being absolute, the fact remains that he did not consider nonviolence to be his main goal. Moreover, when ahimsa is considered to be absolute pacifism, then a distortion of the beliefs that were subscribed to by Gandhi occurs (Power, March, 1963). Some other issues that had been addressed by Gandhi are to be found in his opinion of the optimal political system. In his writings, one sees the recurrence of the panchayati raj or the village republic and a system to ensure the welfare of everyone, which he designated as sarvodaya. These ideas reveal the fact that he sought to usher in a political system that was based on his opinions of truth and ahimsa. Moreover, he abhorred the divorce of political and social responsibility from dharmic obligations or obligations required by the basic principles of cosmic or individual existence (Power, March, 1963). Despite being committed to establishing a functionally and physically decentralized political community, he was not in favor of a society that was stateless. The concepts of Sarvodaya and Swaraj or self rule that is personal or corporate, constitute claims for impartiality, freedom and uprightness, and they do not constitute assaults on the government (Power, March, 1963). If he had been desirous of establishing a stateless system, then he would have had to entertain a more sanguine opinion about people than he did under normal circumstances. Moreover, he would have been compelled to eschew political power like he had rejected personal property. The varieties of Sarvodaya as comprehended by Vinoba Bhave, who advocated the redistribution of land and Jayaprakash Narayan, who was an ideologue, had perhaps aimed at a stateless society. However, this was not a component of Gandhi’s political ideologue (Power, March, 1963). Gandhi never struggled against power, and his disagreement was directed against the legal structure of power and the influence of the bureaucracy on it. This was due to the fact that he considered these factors to be hindrances in allowing self realization among the people, prevented them from obtaining justice and precluded rule based on the universal dharma. The acceptance of these views regarding Gandhi’s beliefs, implies that Gandhi’s display of a lack of interest for public office, both during the freedom struggle and during the transfer of power only shows that he did not believe in special forms of power and not that he disliked political power (Power, March, 1963). Gandhi was attached to political power and this is vindicated by his theory of satyagraha, which he construed to be soul force or direct action of a nonviolent nature, because this stratagem was a system of power, which was used by him in the expectation that he would be able to engender reform in institutions and effect the fulfillment of men. This method assumes that an opponent is redeemable and that it can be used for realizing a range of objectives as long as there is no violation of the principle of ahimsa. However, despite its prominence in his political beliefs, this theory was not a dominant principle of his ideology (Power, March, 1963). Amongst all the political thinkers of India, Gandhi was the most modern. He combined the best practices of the Orient and the Occident and formulated a political philosophy that obtained results bordering on the miraculous. The present day politics, which is steeped in corruption, could benefit enormously by implementing his political teachings. Gandhi has never ceased to be an integral part of the politics of India. Gandhi subscribed to a political philosophy that was founded on a number of tenets that had emerged from what was fundamentally his humanistic outlook towards life. He did not encounter any differences between spiritual and worldly matters. However, he subscribed to a few fundamental beliefs, which he adhered to with great firmness. In an article in his journal Harijan he stated that there existed certain eternal principles which could not be compromised on any account and that a person should uphold such principles even at the cost of one’s life. Gandhi was as good as his word and there were some principles that he never deviated from throughout his life. Moreover, he extended these principles in order to rekindle the flame of the nationalist spirit among his fellow Indians. Non – cooperation and nonviolence have not lost their relevance even in modern times. Violent incidents, lack of interest in addressing major issues and in conducting a rational and meaningful dialogue by political parties are the characteristics of present day Indian politics. The only way to rectify this dismal situation is to adopt the principles that had been formulated by Gandhi. Gandhi gave great prominence to power, which he considered to be a means by which people could improve the quality of their life. His political actions were aimed at attaining power, which according to him was not to be concentrated in the hands of a few members of the elite, but was to be distributed among the public. Further, people had become firmly convinced that revolt was a legitimate manner of expressing one’s dissatisfaction. In the final analysis Gandhi was mainly seized with elevating the consciousness of the masses and bestowing upon them the required authority to determine their destiny. This was a unique contribution to Indian politics. References Dandi: Salt March. (n. d. ). Retrieved July 4, 2007, from Manas: History and Politics: http://www. sscnet. ucla. edu/southasia/History/Gandhi/Dandi. html Gandhi, Mahatma (1869 – 1948) . (2005). Retrieved July 4, 2007, from The Hutchinson Unabridged Encyclopedia including Atlas: http://www.credoreference. com/entry/6428505 Gandhi, Mohandas Karamchand (1869 – 1948) .(2001). Retrieved July 4, 2007, from World of Sociology, Gale: http://www. credoreference. com/entry/4785371 Graham, S. (1998). The Salt March to Dandi. Retrieved July 4, 2007, from emory: http://www. english. emory. edu/Bahri/Dandi. html Power, P. F. (March, 1963). Toward a Re-Evaluation of Gandhi’s Political Thought . The Western Political Quarterly , Vol. 16, No. 1, Pp. 99 – 108.

Organizational Data Privacy and Security Policy - 1271 Words

Organizational Data Privacy and Security Policy Alyaa Ghanim What are Organizational Data Privacy and Security Policy? It is the policy of the Organization to protect against the unauthorized access, use, corruption, disclosure, and distribution of non-public personal information. The Organization shall hold non-public personal information in strict confidence and shall not release or disclose such information to any person except as required or authorized by law and only to such authorized persons who are to receive it. The Organization shall not use any non-public personal information for any purpose other than the administration of a receivership or in the event that it assists a regulator in the supervision of an insurer. In†¦show more content†¦5. A succession plan is required from organization for key persons in the event of a disruption to normal business processes. 6. The Organization should ensure that the greatest extent possible based on the size of the organization that there is a clear separation of duties to prevent important management controls from being overlooked. Segregation of duties as defined in the Procedures will preserve the integrity, availability, and confidentiality of information assets by minimizing opportunities for security incidents, outages and personnel problems. 7. Training employees and other authorized users are important in an Organization and maintenance of security procedures. 8. Violations of the data privacy and security policy may result in disciplinary action up to and including termination of employment. Information Systems There are some procedures that Organization should follow to protect and maintain the security and integrity of its information systems which include infrastructure and software design, information processing, storage, transmission, retrieval and disposal. 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