Toppling The Idols And Breaking The Deadly Connection

An Economist Best Book of the Year In this timely and lively look at the act of toppling monuments, the popular historian and author of Blood and Sand explores the vital question of how a society remembers—and confronts—the past. In 2020, history came tumbling down. From the US and the UK to Belgium, New Zealand, and Bangladesh, Black Lives Matter protesters defaced, and in some cases, hauled down statues of Confederate icons, slaveholders, and imperialists. General Robert E. Lee, head of the Confederate Army, was covered in graffiti in Richmond, Virginia. Edward Colston, a member of Parliament and slave trader, was knocked off his plinth in Bristol, England, and hurled into the harbor. Statues of Christopher Columbus were toppled in Minnesota, burned and thrown into a lake in Virginia, and beheaded in Massachusetts. Belgian King Leopold II was set on fire in Antwerp and doused in red paint in Ghent. Winston Churchill’s monument in London was daubed with the word “racist.” As these iconic effigies fell, the backlash was swift and intense. But as the past three hundred years have shown, history is not erased when statues are removed. If anything, Alex von Tunzelmann reminds us, it is made. Exploring the rise and fall of twelve famous, yet now controversial statues, she takes us on a fascinating global historical tour around North America, Western and Eastern Europe, Latin America and Asia, filled with larger than life characters and dramatic stories. Von Tunzelmann reveals that statues are not historical records but political statements and distinguishes between statuary—the representation of “virtuous” individuals, usually “Great Men”—and other forms of sculpture, public art, and memorialization. Nobody wants to get rid of all memorials. But Fallen Idols asks: have statues had their day?

Why were so many religious images and objects broken and damaged in the course of the Reformation? Margaret Aston's magisterial new book charts the conflicting imperatives of destruction and rebuilding throughout the English Reformation from the desecration of images, rails and screens to bells, organs and stained glass windows. She explores the motivations of those who smashed images of the crucifixion in stained glass windows and who pulled down crosses and defaced symbols of the Trinity. She shows that destruction was part of a methodology of religious revolution designed to change people as well as places and to forge in the long term new generations of new believers. Beyond blanked walls and whited windows were beliefs and minds impregnated by new modes of religious learning. Idol-breaking with its emphasis on the treacheries of images fundamentally transformed not only Anglican ways of worship but also of seeing, hearing and remembering.