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Essays about the tiananmen square
Essays about the tiananmen square
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The Media During the Tiananmen Square Protests
There will always be talk about the biases of the media and the perspective in which it takes when reporting the news; however, when the news is run by the government and the people who write the news are threatened to withdraw from their positions because they will not write propaganda, it becomes a serious issue that can lead a country into turmoil. Such was the situation in Beijing, the capital of China, in 1989, during the student and worker protests at Tiananmen Square and the ultimate killings that occurred on June 4th of that year.
The role of the Chinese government in the Tiananmen Square protests went far beyond their military control and suppression; the government’s role in banning publications and firing media personnel for standing up for themselves and the protestors resulted in skewed reporting and a void in which there would be reliable information about the event, such as the number of people that died, eyewitness accounts, etc. Most of the information that resulted from state-run agencies and media were largely propagandistic and more detrimental to the government than the protestors. Foreign correspondents were mostly chased off by officials who didn’t want the students telling their story outside of a government-controlled environment; however, one newspaper from Hong Kong, Ming Pao, was able to document the event with photographs, because of their ability to blend in with the crowd. Compared to the reports from People’s Daily, the compiled photographs taken by Ming Pao journalists reveal the student point of view – and the history of Chinese political activism and nationalism.
The Tiananmen Square protests stemmed from policies that were initiate...
... middle of paper ...
...alists see themselves as civil servants, an editor at the English-language China Daily describes the situation more bluntly: "We are like dogs on a leash. A very short leash."
Works Cited:
Jernow, Allison Liu. “The Tight Leash Loosens.” Columbia Journalism Review
January/February 1994
Mathews, Jay. “The Myth of Tiananmen.” Columbia Journalism Review September/October 1998
Ming Pao News. June Four: A Chronicle of the Chinese Democratic Uprising.
Fayetteville: The University of Arkansas Press, 1989. (source of photos)
Simmie, Scott and Bob Nixon. Tiananmen Square. Seattle: University of Washington Press, 1989.
Thom, Cathleen. “Invisible Censorship: The Freedom of the Press and Its Responsibility” The Humanist. July/August 1999
Yu, Mok Chiu and Frank J. Harrison. Voices From Tiananmen Square. Montreal-New York: Black Rose Books, 1990.
Satan is the core of Milton’s master piece and no matter how he is interpreted; the overall complexity of his character cannot be overlooked.
Historically, it has been the character of Satan who is defined as the hero of Milton's epic, one who was defined by the Romantics as a 'tragic-hero'. At the beginning of the poem he is presented as one with an iron fast will, who will overcome his challenges in order to gain a victory, like the heroes of the classical epics. Upon waking up, cast out of Heaven by God, Satan's first action is to attempt to rally his troops, defiantly proclaiming that they can “make a heav...
At times he becomes torn with conflicting emotions. His inner debates and self-criticism reveal him as a dynamic being. Satan flows through his heroic story, allowing himself to be the anti-hero the story. The authors believes that Satan is created as “an example of the self deception and the deception of others which are incident to the surrender of reason to passion.”
In John Milton’s, The Paradise Lost, Milton’s representation of Satan makes us uncomfortable due to the recognition of his humanizing and relatable reaction to what happened to him. The reader expects Satan to be an evil, and malevolent figure who does evil acts because he loves it and there is no defense for it. While these aspects are prevalent in his character in the poem, Satan does not come across as a completely wicked person but instead, a victim. The representation of Satan has a personifying quality that any of us may have and do not want to admit. In book one, Milton’s portrayal of Satan makes us uneasy because we relate to his actions, which are ordinary human responses to similar situations. It is troubling to say that in this particular poem, Satan resembles humans. However, our human nature is to have an instant reflex to justify our actions without taking any responsibility, which resembles the way Satan justifies his mischievous acts in this poem. Most of the time, we would never think of Satan as a victim; yet, we find ourselves discovering our human nature in Satan’s rationalizations. So, what humanizes this monstrous figure? After thoroughly reading book one, there are many instances when Satan justifies what he has done to make sense of it. Satan believes that God deceived him because he did not know how much power he possessed. According to Satan, God did unjust things that justified his actions. Satan has a whole rationale that God had arbitrary power that caused Satan to become the way he is in the poem. This perception serves as Satan’s foundation on behalf of his justification, which we all can relate to because he does not take responsibility but pr...
In Milton’s Paradise Lost, Milton characterizes himself as a prophet in order to encourage us to listen to God’s order and turn away from our evil. As one becomes aware of Milton’s prophetic intentions, one recognizes how Milton uses Satan and his reaction to his downfall with God as a way to lead us to think of our own human sins and experience. Milton’s characterization of Satan’s envious, jealous, prideful and rebellious nature while battling God allows us to see Satan as mirror reflection of our own selves. By characterizing Satan, an evil icon, as a being with human flaws, Milton encourages us to see our own weaknesses in order to turn away from these sins.
Walder, Andrew G. The Beijing Red Guard Movement: Fractured Rebellion. Cambridge, MA: Harvard University Press, 2009.
Nowadays, the media uses bias, distortion, and censorship as a way to manipulate public opinion. Censorship alone is becoming a huge issue due to technological advances. What would have been censored ten years ago, may not be censored today and if it were still censored there would be a way to find it on the internet. In a blog post by University of Central Florida student Diara Cornish titled Media Censorship, Now and Then discusses censorship within media and the effect that media has on children of this technological era. As time goes on censorship along with media has evolved, however; we still come across issues with what should be censored and what should not be. In the source titled “The War Photo No One Would Publish”, by Tori Rose DeGhett we come to understand that censorship guidelines may actually be hiding valuable information from the public. Censorship came about as a way to shield those who are vulnerable from something that may cause them trauma, but this in turn only dulls and hinders the development of an emotional understanding. Guidelines
Shortly after broadcasting this episode of the Jimmy Kimmel show on late night October 16th2013, controversy has raised among many Chinese-Americans, and later Chinese abroad. To them, the “joke” of “killing all the Chinese” does not seem to be fun. Thus, the protest of Jimmy Kimmel and ABC soon spread out among many of the Chinese-Americans and Chinese citizens nationwide to gather outside ABC’s...
Milton prompts the reader to understand God’s grace as the most almighty and powerful aspect within the first twenty-six lines. God is a powerful ruler who bestows blessings if his policies are followed and eternal damnation if not. The first two books of Paradise Lost portray Satan as a confused, resentful man who feels the need to rebel against God. Since Satan rebelled against God, he was banished from heaven and summoned into an eternal hell. While in hell, Satan gathered his fallen angels for a pep talk and exclaimed to them, “Farewell, happy fields, where joy forever dwell; in my choice to reign is worth ambition though in Hell” (Book 1, Line 1). In this exclamation Satan bids adieu to the pleasure and blissful surroundings of paradise and greets the gloom and dreadfulness that now surround him with open arms. The reader can conclude that Milton relays Satan’s speech as remorseful and full of regret at the penalty of his rebellious actions, but accepts what he has done and is ready to rule the underworld. The reader can also note one difference between Satan and God in this passage because unlike God, Satan chose to speak to all who follow him and wanted their feedback for his rebellious plans. Satan continues his speech by adding, “Receive thy new possessor. Not to be changed by place or time” (Book 1, Line 1). Satan is regulating his mental perception as he greets Hell. He portrays himself as equipped and ready for Hell to receive him as the leader. Like God, Satan brought his autonomous mentality, free of time or location, to Hell. As the new supreme leader of the underworld, with his independent mind, Satan boldly compares himself to God through the element of
This was one of the many protests that were led by the civilians of the P.R.C. in the latter half of the 1980s that protested the communistic government that was in place which sought to have a democratic government established. However, it took a turn for the worse when the Chinese military started firing on the pro-democracy protesters on June 4, 1989 and killed hundreds of them (Richelson and Evans). This massacre caused the U.S. President George Herbert Walker Bush to announce sanctions on China that prevented the U.S. and China from commercially selling weapons to each other (Richelson and Evans). This differed from the past actions of former presidents in that they did not send troops over to defend the people of China like they did in sending troops to South Vietnam during the Vietnam War.
Since the every dawn of time, man has had to make swift judgements. The main point of all judgement is appearance and such this is most logical place to start. Appearance plays a rather crucial role in the works under the scope of this essay. Firstly, in Paradise Lost one should note that a reoccurring theme of: “its better to rule in Hell then be a servant in Heaven,” (Milton.I.263) makes a few significant points regarding make aspects into the neosis of Satan, but more so the appearance of Satan. The line in itself causes one to believe that he hath experienced both dominions in the physical and may further lead us to the pathogenesis and origins on this fallen Angel. However Milton gives us a contrasting view of the Devil compared to Dante. “He stood like a tower; his form not yet lost. All her original brightness, nor appeared less then archangel ruined and the excess of glory obscured.” (Milton.I.591-599) This description leads to the all important grandeur of Lucifer. Dante takes us to completely Devil, a ...
Satan demonstrates his leadership, intelligence, and traits valued by his fellow fallen angels within the first several books of Paradise Lost. Satan speaks eloquently throughout the entire work, which demonstrates both his intelligence and ability to manipulate others, “Powers and Dominions, Deities of Heaven!/For, since no deep within her gulf can hold/Immortal vigour, though oppressed and fallen,/I give not Heaven for lost...claim our just inheritance of old,/Surer to prosper than prosperity/Could have assured us, and by what best way, Whether of open war or covert guile,/We now debate; who can advise, may speak” (2.11-42). Satan beautifully addresses his peers and cunningly proposes a democracy, disguising his leadership and intentions of making the decisions himself. However, his companions in Hell blindly
It is important to know the changes Satan progressed throughout the story. In the beginning of the story, Satan’s speeches were mostly self glorification. Satan saw himself as the most dangerous position and severely reprimanded by God. Satan saw himself as daring and smart, which was demonstrated in Book three when he fooled Uriel while disguised as a lower ranking angel. His speeches were mostly self glorification, but as the story progressed Satan’s characterization changed. He had all the emotions of a human; he had fear, anger, sadness and resentment. Satan also had the charismatic charm of a politician. For example, in book two Satan emphasized the power all the angels are capable of and how God is the enemy. As he spoke, one can see that Satan was very persuasive and knew how to obta...
Milton's introduction of Satan shows the reader how significant Satan is to Paradise Lost. He uses Satan's heroic qualities to his followers, and his ability to corrupt to show the thin line between good and evil. Satan was one of the highest angels in Heaven and was know as Lucifer, meaning, light bearer. This shows he was once a good angel. Milton makes the reader see him as a leader and a strong influence to all in his presence. He best describes Satan's ways when stating, "His pride/ had cast him out from Heaven, with all his host. / Of rebel angels, by whose aspiring/ To set himself in glory above his peers" (Milton Book I). Satan's pride was the main reason that God banned him from heaven. Satan always tried to be number one and a leader, instead of following in God's shadow. He would of lived a life in Paradise forever, but he had to follow his feelings as he states, "Better to reign in Hell than serve in Heaven" (Milton 31). This shows how strongly he felt about not being above everybody else.
The Satanic character of Milton’s Paradise Lost is given the part of a heroic character. He rallies the other fallen angels and even inspires the readers to be moved by some of the things he states. Milton’s epic can be seen as a way to celebrate the evil character however, when one knows the background of the author it is obvious that this appearance of Satan as a hero is meant as a metaphor for the fact that Satan and his evil ways can seem appealing and how easily one can be caught in his trap. Milton uses his skill with words and literature to make the Devil appear endearing or heroic to the those reading his poem yet the poem symbolizes how one can mistake the evil of Satan for something good. Milton’s heroic Satan is only a symbol of the demon he truly is in disguise.