After the murderous attack on the school in Peshawar, Pakistan an image of a child’s blood-stained shoe began appearing in the social media. While the image certainly fit the carnage, the photo was not taken in Peshawar. It had, instead, been taken in May of 2008 in the Israeli city of Ashkelon. Such “re-use” of images is common, especially in social media.
As might be imagined, some took issue with people claiming (wrongly) that the picture was from Peshawar. Others took the view that it did not matter since the image was an appropriate symbol of the situation.
A somewhat analogous situation to the “re-use” of photos is the reference of incidents in protests that some regard as not being “suitable” for the protest. For example, in response to the protests about the deaths of Brown and Garner some critics have asserted that the protesters have the facts wrong and that Garner and Brown were not exactly innocent angels. The idea seems to be that the protests can be invalidated by disputing the facts of a specific case or by questioning the suitability of the people used as focal points for the protests.
In response to such criticisms, some defenders of the protesters assert that they do have the facts right and contend that even if Garner and Brown were not innocent angels, injustice still occurred.
The general issue in both sorts of cases is the importance of the truth and purity of the symbols used—be the symbol a photo of a shoe or a black man killed by the police.
As a philosopher, I am initially inclined to come out in favor of the strict truth. Even if the shoe image fit the situation, it is not a picture from the actual event and knowingly using it would be an act of deception. This would certainly seem to be morally wrong. In the case of symbols used in protests, the same reasoning should apply. If the symbols represent the situation incorrectly and those using them know this, then they are engaged in deceit. This would, on the face of it, be wrong.
The “purity” of the people used as symbols is somewhat more complicated. In the case of Brown and Garner, the protesters do not (in general) dispute that these men had broken the law and they do not claim that they were innocent angels. Those critical of the protests sometimes claim that the use of these “impure” symbols somehow invalidates the protest to some degree. Looked at from a purely propaganda viewpoint, innocent angels as victims would be “better”, but injustice does not require that the victim be such an angel. It just requires that a wrong occurs. There is still, however, the moral question of whether or not Garner and Brown were victims of injustice. If they were not, then the protests would be legitimately undermined—after all, a protest about an alleged injustice requires that the injustice be real. If they were victims of injustice, then the protests would obviously have a valid foundation—even though the men were not angels.
As a philosopher who teaches aesthetics, I am willing to consider the possibility that the “factual truth” of a symbol might not be as important as its “symbolic truth.” This, obviously enough, opens the door wide to numerous accusations about my integrity and commitment to the truth. Despite this risk, this is certainly an avenue worth strolling down—though I might not wish to take up residence there.
The reason that I mention aesthetics is that one of the most plausible lines of justification for the use of such “untrue” symbols can be found in the realm of art. As philosophers have long noted, art is a beautiful untrue thing. As such, factual veracity is usually not of critical importance in art. Despite (or perhaps because of) this, works of art can present general truths through what might be regarded as specific untruths. Uncle Tom’s Cabin is not a factual documentary on slavery, Lord of the Flies is not a report of real events, nor is Romeo & Juliet a factual account of a real tragedy. Despite this, these and so many other works convey general truths or make moral points using untrue things.
Assuming that works of art can legitimately use untrue things, it can be argued that the same can be said of symbols, such as the image of the shoe. While the picture of the shoe was, in fact, taken in 2008 in Israel and not in Pakistan, it still serves as a true symbol of the event. That is, it powerfully conveys a general truth about the slaughter of children that goes beyond the specific facts. To dismiss the symbol by saying “why, that is not a picture from the event” is to miss the point of its use as a symbol. As a symbol it is not being presented as a factual representation of the events. Rather, it is being presented as standing for a general truth. Thus, while the symbol is an untrue thing in one sense (it is not a photo of that actual event) it is true in other senses. It symbolizes the killing of children in political struggles and captures the horror of the slaughter of innocents.
Naturally, it is perfectly reasonable to point out that such symbols are not accurate reporting of the event. It is thus completely legitimate to claim that such images should not be used in news reports (except, of course, to report that they are being used, etc.). After all, the true business of news is (or should be) reporting the cold facts. However, there are contexts (such as expressing how one feels on social media) when symbols are appropriate. As long as these are kept properly distinct, then both seem to be legitimate. To use the obvious analogy, the fact that clips from fictional films should not be used in news stories does not entail that fictional films have no place or use in making statements.
Turning to the matter of protests, the matter is somewhat different from that of the image. An image, such as the shoe, can be taken as expressing a general truth. Though the shoe belonged to an Israeli child, it can stand in for the shoe of any child who has been the victim of a terrible attack and it expressed the general horror of such violence. Saying “that picture is not from Pakistan” does not show that the wounding or slaughter of children is not horrible.
However, the truth of the symbolic cases used in protests does seem to matter. As argued above, if the symbolic cases used by protestors turn out to be factually untrue (that is, the narrative of the protesters does not match reality), then that is a problem. For example, if protesters use the killing of a specific black man as a symbol of injustice, but it turns out that the shooting was morally justified, then the protest is undermined. After all, if there was no injustice in a case, then there is no injustice to protest.
One counter to this is that even if a specific symbolic case has been exposed as untrue, this does not discredit the other symbolic cases. For example, the revelation that the Rolling Stone rape article contained numerous untrue claims does discredit that symbolic case, but does not disprove the other cases—they stand or fall on their own merits or defects. This is quite reasonable: the fact that one example is not true does not prove that the other examples are untrue (though it can, of course, raise concerns). So, even if a symbolic case embraced by protesters turns out to not fit, this does not show that the protest is rendered invalid. Using the specific example of campus rape, the fact that the Rolling Stone story unraveled under investigation does not, by itself, show that sexual assault is not a problem on campuses.
But, of course, a claim can be undermined by properly discrediting the supporting examples, be they symbolic or not. So, for example, if it is claimed that the police treat black citizens differently than white citizens and it turns out that this is not generally true, then protests based on this would be undermined. Facts, obviously enough, do matter. However, the weight of each fact must be properly considered: as noted above, showing that one symbolic case is untrue does not discredit all the supporting examples. So, for example, if it is shown that a specific symbolic case does not match the facts, this does not show that the protest is unwarranted.