5 Bouchardon’s statue of Louis XV; iconoclasm and the transformation of signs

Clay, Richard

doi:10.4324/9781315092874-5

Cited by 4 publications

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“…altering the aspect of the representation by removing parts and adding others ‘ensured that the object could be made to point to new meanings legible in relation to contemporary discourses. Thus, acts of iconoclasm could be used to point to the dominance of particular discourses and to their sympathizers’ (Clay 2012a, 277; cited in Spicer 2017, 1013; see also Groys 2002). Therefore, instead of accusing ignorance, iconoclasm is an occasion to re-evaluate and re-map the meaning of places: for example, explaining how the destruction at Karabel is also the consequence of economic and social struggles of people entangled in a neoliberal society.…”

Section: Fetishized Representationsmentioning

confidence: 99%

‘Vandalizing’ Father Hittite. Karabel, Orientalism and Historiographies

Strupler

2023

CAJ

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This paper provides a framework to highlight the entanglement of discovery and historiography based on the example of the rock-relief figure of Karabel (Turkey), a pivotal monument to recognize the Hittites and the biblical past. I lay out the common narrative of the re-discovery's story that resemble a hagiography, and I put it into perspective with critiques from post-colonial studies. Due to the ongoing damage at the figure of Karabel, I hypothesize that the one-sided role of the monument in the story of the re-discovery of the Hittites by western scholars is insufficient to avoid the radical rejection of the Karabel relief by some people. This article is theory-in-practice: it highlights some pitfalls and tells a story with more diversity, open thought, and considerations beyond traditional narratives of power in passéist oriental archaeology.

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Section: Fetishized Representationsmentioning

confidence: 99%

‘Vandalizing’ Father Hittite. Karabel, Orientalism and Historiographies

Strupler

2023

CAJ

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“…9. See also Gamboni (1997: 19-20), Gell (1998: 62-65), Hedrick (2000: 89-130), Flood 2005, Clay 2007, and Rambelli and Reinders (2007.…”

Section: Fabio Rambelli and Eric Reinders Give The Most Compre-mentioning

confidence: 99%

Iconoclasms in Africa

Strother¹

2020

HAU: Journal of Ethnographic Theory

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This article demonstrates that a long history of iconoclastic struggles exists in numerous countries of sub-Saharan Africa and extends into the present. Exploring a range of motives and messages, I argue that iconoclasm targets people and their emotions and not just things, as monuments, devotional objects, and works of art become substitutes for those individuals, who are identified with them as patrons, makers, or caretakers. Iconoclastic controversies constitute a site where knowledge about the nature of representation and about the relationship of the past to the present is created and challenged. Whereas ongoing discussions about restitution have tended to foreground professionals in the culture industry, iconoclastic controversies provide a valuable opportunity to listen to self-identified stakeholders who claim a voice in determining the role of images in their societies, the question that lies at the core of the restitution debate.

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Iconoclasm

Spicer¹

2017

Renaiss. Q.

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ON 10 AUGUST 1566, the Reformed preacher Sébastien Matte delivered an inflammatory sermon at the village church of Steenvoorde in the westkwartier (west quarter) of Flanders, which led some of the congregation to attack the religious images, paintings, and other liturgical items at the nearby religious house of Saint Laurent. This was the start of the beeldenstorm (image storm) or iconoclastic fury, which spread rapidly through Flanders and across the Habsburg Netherlands. Ten days later, the churches and religious establishments in Antwerp were sacked and, by the end of the month, the image breaking had moved northward to the Holland towns of Amsterdam, Delft, Leiden, and The Hague, as well as to Le Cateau, Tournai, and Valenciennes in the south. The beeldenstorm caused alarm not only because of the scale of religious violence, but also the speed with which it spread across the Low Countries. The 450th anniversary of the beeldenstorm was commemorated in 2016 by a series of exhibitions, talks, and cultural events (together with a website, http:// www.beeldenstorm450.eu/) held in the region where it began. The Koninklijk Nederlands Historisch Genootschap (Royal Netherlands Historical Society) devoted a volume of the BMGN-Low Countries Historical Review, titled Beeldenstorm: Iconoclasm in the Low Countries, to exploring various aspects of the beeldenstorm, with essays by established historians and early career researchers. The Rijksmuseum and the University of Amsterdam also held a two-day conference entitled "Iconoclasm: Beeldenstorm and Beyond," which sought to consider the events in a global perspective. It was a conference that addressed not only the destruction of 1566, but also considered these events within the broader context of iconoclasm and the cultural destruction of subsequent centuries. The anniversary of the beeldenstorm coincides with a period of increasing interest in iconoclasm in general. Over the last decade, more than a dozen books have been published looking at different aspects of the subject during the early modern period. Some of these studies have provided detailed examinations of particular periods of iconoclasm, focusing on the extent and character of the destruction, as well as the motivations of its perpetrators. Other publications have raised questions about the terminology used in discussions of iconoclasm, the broader chronological context, and its aftermath.

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5 Bouchardon’s statue of Louis XV; iconoclasm and the transformation of signs

Cited by 4 publications

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‘Vandalizing’ Father Hittite. Karabel, Orientalism and Historiographies

‘Vandalizing’ Father Hittite. Karabel, Orientalism and Historiographies

Iconoclasms in Africa

Iconoclasm

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