This is awesome! I’m gonna scan my parent’s wedding photos to color and make them surprised!
FULL TUTORIAL: http://www.photoshopsupport.com/tutorials/jf/hand-colouring-a-black-and-white-photo/hand-colouring-a-black-and-white-photo.html
Tag: photoshop skills
Online Identity (Extra): How to Replace Faces on Movie Posters?
FULL TUTORIAL HERE: http://pinkzap.com/?p=450
About Face
The concept of a post-human describes the relationship between man and technology, ideas and material, body and mind and identity of individuals and society. Since the 17th century, the idea of humanism has placed the human being as the primary force in this reality. With human as a central, the concept of the “essence” of a human also became an ideology – there are some characteristics that define humanity’s essence among them I am concerned about the emergence of duality.
With the advent of digital technology, the emergence of duality is becoming problematic. The most apparent duality challenged by the new digital realm is duality between man and technology. In Cyborgs and Baby Dolls: Feminism, Popular Culture and the Feminist Body, Kim Toffoletti tries to answer the question “What is Post-human?”; she identifies two philosophers Fukuyama and Heidegger who claim technology as a negative force: it controls and dehumanizes what is human in us (Toffoletti 2007, pp. 11-12). I think this point of view is no longer applicable with the integration of technology to our daily lives nowadays.
The intersection of man and technology has actually great potential to create a post-human that is ambiguous and fluid – an idea that creates a more complex identity that moves away from the duality of humanism. “In this sense, the post-human operates as a site of ambiguity, as a transitional space where old ways of thinking about the self and the Other, the body and technology, reality and illusion, can’t be sustained (Toffoletti 2007, p. 14),” comments Toffoletti on the ideas of Pepperell, Halberstam and Livingstone. The problem with this view is that it does create another duality, where the body is seen in less favor than the mind; the material is less important than ideas. This is a problem especially since bodies are still sources of how we define our identity. Thus, the tendency of viewing the post-human as a purely conceptual must be challenged as well.
To me, the answer provided by Toffoletti on how to view the post-human is to see the post-human as potential, just as technology provides potential and human beings are full of potential. Fotoletti cites Sherry Turkle, who sees technology as a “catalyst (Toffoletti 2007, p. 27).” It changed perceptions and the awareness of human beings to provide humans with a different way of identifying themselves. The image produced by a camera should no longer provoke the question as to whether the image is real; but rather, the post-human sees the image as a reflection of the person who uses that camera.
Not only does this exemplify the potential of technology and the post-human to provide ambiguity and multiplicity in identity (each person chooses a different way of taking the picture), it also demonstrates a “resistance to binary distinction between body and mind (White 2009, p. 608)”. Michele White identifies the role of embodiment in the post-human, where digital technology doesn’t reduce the value of the body, but rather extends, modifies and fragments it into forms decided by the post-human.
Bibliography
Toffoletti, K., 2007, Cyborgs and Baby Dolls: Feminism, Popular Culture and the Posthuman Body, I.B.Tauris & Co Ltd: New York.
White, M., 2009, ‘Networked Bodies and Extended Corporealities: Theorizing the Relationship between the Body, Embodiment, and Contemporary New Media’, Feminist Studies, 35, (3), pp. 603-623.
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