Iconoclasm

Iconoclasm (from Ancient Greek εἰκών (eikṓn) 'figure, icon' and κλάω (kláō) 'to break') is the social belief in the importance of the destruction of icons and other images or monuments, most frequently for religious or political reasons. People who engage in or support iconoclasm are called iconoclasts, a term that has come to be figuratively applied to any individual who challenges "cherished beliefs or venerated institutions on the grounds that they are erroneous or pernicious."
Conversely, one who reveres or venerates religious images is called (by iconoclasts) an iconolater; in a Byzantine context, such a person is called an iconodule or iconophile. Iconoclasm does not generally encompass the destruction of the images of a specific ruler after their death or overthrow, a practice better known as damnatio memoriae.
While iconoclasm may be carried out by adherents of a different religion, it is more commonly the result of sectarian disputes between factions of the same religion. The term originates from the Byzantine Iconoclasm, the struggles between proponents and opponents of religious icons in the Byzantine Empire from 726 to 842 AD. Degrees of iconoclasm vary greatly among religions and their branches, but are strongest in religions which oppose idolatry, including the Abrahamic religions. Outside of the religious context, iconoclasm can refer to movements for widespread destruction in symbols of an ideology or cause, such as the destruction of monarchist symbols during the French Revolution.
In the Bronze Age, the most significant episode of iconoclasm occurred in Egypt during the Amarna Period, when Akhenaten, based in his new capital of Akhetaten, instituted a significant shift in Egyptian artistic styles alongside a campaign of intolerance towards the traditional gods and a new emphasis on a state monolatristic tradition focused on the god Aten, the Sun disk—many temples and monuments were destroyed as a result:
Public references to Akhenaten were destroyed soon after his death. Comparing the ancient Egyptians with the Israelites, Jan Assmann writes:
According to the Hebrew Bible, God instructed the Israelites to "destroy all [the] engraved stones, destroy all [the] molded images, and demolish all [the] high places" of the indigenous Canaanite population as soon as they entered the Promised Land.
In Judaism, King Hezekiah purged Solomon's Temple in Jerusalem and all figures were also destroyed in the Land of Israel, including the Nehushtan, as recorded in the Second Book of Kings. His reforms were reversed in the reign of his son Manasseh.
Scattered expressions of opposition to the use of images have been reported: the Synod of Elvira appeared to endorse iconoclasm; Canon 36 states, "Pictures are not to be placed in churches, so that they do not become objects of worship and adoration." A possible translation is also: "There shall be no pictures in the church, lest what is worshipped and adored should be depicted on the walls." The date of this canon is disputed. Proscription ceased after the destruction of pagan temples. However, widespread use of Christian iconography only began as Christianity increasingly spread among Gentiles after the legalization of Christianity by Roman Emperor Constantine (c. 312 AD). During the process of Christianisation under Constantine, Christian groups destroyed the images and sculptures expressive of the Roman Empire's polytheist state religion.
Among early church theologians, iconoclastic tendencies were supported by theologians such as Tertullian, Clement of Alexandria, Origen, Lactantius, Justin Martyr, Eusebius and Epiphanius.
The period after the reign of Byzantine Emperor Justinian (527–565) evidently saw a huge increase in the use of images, both in volume and quality, and a gathering aniconic reaction.
One notable change within the Byzantine Empire came in 695, when Justinian II's government added a full-face image of Christ on the obverse of imperial gold coins. The change caused the Caliph Abd al-Malik to stop his earlier adoption of Byzantine coin types. He started a purely Islamic coinage with lettering only. A letter by the Patriarch Germanus, written before 726 to two iconoclast bishops, says that "now whole towns and multitudes of people are in considerable agitation over this matter," but there is little written evidence of the debate.
Government-led iconoclasm began with Byzantine Emperor Leo III, who issued a series of edicts between 726 and 730 against the veneration of images. The religious conflict created political and economic divisions in Byzantine society; iconoclasm was generally supported by the Eastern, poorer, non-Greek peoples of the Empire who had to frequently deal with raids from the new Muslim Empire. On the other hand, the wealthier Greeks of Constantinople and the peoples of the Balkan and Italian provinces strongly opposed iconoclasm.
Peter of Bruys opposed the usage of religious images, the Strigolniki were also possibly iconoclastic. Claudius of Turin was the bishop of Turin from 817 until his death. He is most noted for teaching iconoclasm.
The first iconoclastic wave happened in Wittenberg in the early 1520s under reformers Thomas Müntzer and Andreas Karlstadt. In 1522 Karlstadt published his tract, "Von abtuhung der Bylder." ("On the removal of images"), which added to the growing unrest in Wittenberg. Martin Luther, then concealed under the pen-name of 'Junker Jörg', intervened to calm things down. Luther argued that the mental picturing of Christ when reading the Scriptures was similar in character to artistic renderings of Christ.
In contrast to the Lutherans who favoured certain types of sacred art in their churches and homes, the Reformed (Calvinist) leaders, in particular Andreas Karlstadt, Huldrych Zwingli and John Calvin, encouraged the removal of religious images by invoking the Decalogue's prohibition of idolatry and the manufacture of graven (sculpted) images of God. As a result, individuals attacked statues and images, most famously in the beeldenstorm across the Low Countries in 1566.
The belief of iconoclasm caused havoc throughout Europe. In 1523, specifically due to the Swiss reformer Huldrych Zwingli, a vast number of his followers viewed themselves as being involved in a spiritual community that in matters of faith should obey neither the visible Church nor lay authorities. According to Peter George Wallace "Zwingli's attack on images, at the first debate, triggered iconoclastic incidents in Zürich and the villages under civic jurisdiction that the reformer was unwilling to condone." Due to this action of protest against authority, "Zwingli responded with a carefully reasoned treatise that men could not live in society without laws and constraint".
Significant iconoclastic riots took place in Basel (in 1529), Zürich (1523), Copenhagen (1530), Münster (1534), Geneva (1535), Augsburg (1537), Scotland (1559), Rouen (1560), and Saintes and La Rochelle (1562). Calvinist iconoclasm in Europe "provoked reactive riots by Lutheran mobs" in Germany and "antagonized the neighbouring Eastern Orthodox" in the Baltic region.
The Seventeen Provinces (now the Netherlands, Belgium, and parts of Northern France) were disrupted by widespread Calvinist iconoclasm in the summer of 1566.
During the Reformation in England, which started during the reign of Henry VIII, and was urged on by reformers such as Hugh Latimer and Thomas Cranmer, limited official action was taken against religious images in churches in the late 1530s. Henry's young son, Edward VI, came to the throne in 1547 and, under Cranmer's guidance, issued injunctions for religious reforms in the same year and in 1549 the Putting away of Books and Images Act.
During the English Civil War, the Parliamentarians reorganised the administration of East Anglia into the Eastern Association of counties. This covered some of the wealthiest counties in England, which in turn financed a substantial and significant military force. After Earl of Manchester was appointed the commanding officer of these forces, in turn he appointed Smasher Dowsing as Provost Marshal, with a warrant to demolish religious images which were considered to be superstitious or linked with popism. Bishop Joseph Hall of Norwich described the events of 1643 when troops and citizens, encouraged by a Parliamentary ordinance against superstition and idolatry, behaved thus:
Protestant Christianity was not uniformly hostile to the use of religious images. Martin Luther taught the "importance of images as tools for instruction and aids to devotion," stating: "If it is not a sin but good to have the image of Christ in my heart, why should it be a sin to have it in my eyes?" Lutheran churches retained ornate church interiors with a prominent crucifix, reflecting their high view of the real presence of Christ in Eucharist. As such, "Lutheran worship became a complex ritual choreography set in a richly furnished church interior." For Lutherans, "the Reformation renewed rather than removed the religious image."
Lutheran scholar Jeremiah Ohl writes:
The Ottoman Sultan Suleiman the Magnificent, who had pragmatic reasons to support the Dutch Revolt (the rebels, like himself, were fighting against Spain) also completely approved of their act of "destroying idols," which accorded well with Muslim teachings.
Fifteenth-century Protestant iconoclasm had various effects on visual arts: it encouraged the development of art with violent images such as martyrdoms, of pieces whose subject was the dangers of idolatry, or art stripped of objects with overt Catholic symbolism: the still life, landscape and genre paintings.
In Japan during the early modern age, the spread of Catholicism also involved the repulsion of non-Christian religious structures, including Buddhist temples and Shinto shrines and figures. At times of conflict with rivals or some time after the conversion of several daimyos, Christian converts would often destroy Buddhist and Shinto religious structures.
Many of the moai of Easter Island were toppled during the 18th century in the iconoclasm of civil wars before any European encounter. Other instances of iconoclasm may have occurred throughout Eastern Polynesia during its conversion to Christianity in the 19th century.
After the Second Vatican Council in the late 20th century, some Roman Catholic parish churches discarded much of their traditional imagery and art which critics call iconoclasm.
Islam has a strong tradition of forbidding the depiction of figures, especially religious figures, with Sunni Islam forbidding it entirely. In the history of Islam, the act of removing idols from the Ka'ba in Mecca has great symbolic and historic importance for all believers.
In general, Muslim societies have avoided the depiction of living beings (both animals and humans) within such sacred spaces as mosques and madrasahs. This ban on figural representation is not based on the Qur'an, instead, it is based on traditions which are described within the Hadith. The prohibition of figuration has not always been extended to the secular sphere, and a robust tradition of figural representation exists within Muslim art. However, Western authors have tended to perceive "a long, culturally determined, and unchanging tradition of violent iconoclastic acts" within Islamic society.
The first act of Muslim iconoclasm dates to the beginning of Islam, in 630, when the various statues of Arabian deities housed in the Kaaba in Mecca were destroyed. There is a tradition that Muhammad spared a fresco of Mary and Jesus. This act was intended to bring an end to the idolatry which, in the Muslim view, characterized Jahiliyyah.
The destruction of the idols of Mecca did not, however, determine the treatment of other religious communities living under Muslim rule after the expansion of the caliphate. Most Christians under Muslim rule, for example, continued to produce icons and to decorate their churches as they wished. A major exception to this pattern of tolerance in early Islamic history was the "Edict of Yazīd", issued by the Umayyad caliph Yazīd II in 722–723. This edict ordered the destruction of crosses and Christian images within the territory of the caliphate. Researchers have discovered evidence that the order was followed, particularly in present-day Jordan, where archaeological evidence shows the removal of images from the mosaic floors of some, although not all, of the churches that stood at this time. But Yazīd's iconoclastic policies were not continued by his successors, and Christian communities of the Levant continued to make icons without significant interruption from the sixth century to the ninth.
Al-Maqrīzī, writing in the 15th century, attributes the missing nose on the Great Sphinx of Giza to iconoclasm by Muhammad Sa'im al-Dahr, a Sufi Muslim in the mid-1300s. He was reportedly outraged by local Muslims making offerings to the Great Sphinx in the hope of controlling the flood cycle, and he was later executed for vandalism. However, whether this was actually the cause of the missing nose has been debated by historians. Mark Lehner, having performed an archaeological study, concluded that it was broken with instruments at an earlier unknown time between the 3rd and 10th centuries.
Certain conquering Muslim armies have used local temples or houses of worship as mosques. An example is Hagia Sophia in Istanbul (formerly Constantinople), which was converted into a mosque in 1453. Most icons were desecrated and the rest were covered with plaster. In 1934 the government of Turkey decided to convert the Hagia Sophia into a museum and the restoration of the mosaics was undertaken by the American Byzantine Institute beginning in 1932.
Certain Muslim denominations continue to pursue iconoclastic agendas. There has been much controversy within Islam over the recent and apparently on-going destruction of historic sites by Saudi Arabian authorities, prompted by the fear they could become the subject of "idolatry."
A recent act of iconoclasm was the 2001 destruction of the giant Buddhas of Bamyan by the then-Taliban government of Afghanistan. The act generated worldwide protests and was not supported by other Muslim governments and organizations. It was widely perceived in the Western media as a result of the Muslim prohibition against figural decoration. Such an account overlooks "the coexistence between the Buddhas and the Muslim population that marveled at them for over a millennium" before their destruction. According to art historian F. B. Flood, analysis of the Taliban's statements regarding the Buddhas suggest that their destruction was motivated more by political than by theological concerns. Taliban spokesmen have given many different explanations of the motives for the destruction.
During the Tuareg rebellion of 2012, the radical Islamist militia Ansar Dine destroyed various Sufi shrines from the 15th and 16th centuries in the city of Timbuktu, Mali. In 2016, the International Criminal Court (ICC) sentenced Ahmad al-Faqi al-Mahdi, a former member of Ansar Dine, to nine years in prison for this destruction of cultural world heritage. This was the first time that the ICC convicted a person for such a crime.
The Islamic State of Iraq and the Levant carried out iconoclastic attacks such as the destruction of Shia mosques and shrines. Notable incidents include blowing up the Mosque of the Prophet Yunus (Jonah) and destroying the Shrine to Seth in Mosul.
In early Medieval India, there were numerous recorded instances of temple desecration mostly by Indian Muslim kings against rival Indian Hindu kingdoms, which involved conflicts between Hindus, Buddhists, and Jains.
In the 8th century, Bengali troops from the Buddhist Pala Empire looted temples of Vishnu, the state deity of Lalitaditya's kingdom in Kashmir. In the early 9th century, Indian Hindu kings from Kanchipuram and the Pandyan king Srimara Srivallabha looted Buddhist temples in Sri Lanka. In the early 10th century, the Pratihara king Herambapala looted an image from a temple in the Sahi kingdom of Kangra, which was later looted by the Pratihara king Yashovarman.
Records from the campaign recorded in the Chach Nama record the destruction of temples during the early 8th century when the Umayyad governor of Damascus, al-Hajjaj ibn Yusuf, mobilized an expedition of 6000 cavalry under Muhammad bin Qasim in 712.
Historian Upendra Thakur records the persecution of Hindus and Buddhists:
Perhaps the most notorious episode of iconoclasm in India was Mahmud of Ghazni's attack on the Somnath Temple from across the Thar Desert. The temple was first raided in 725, when Junayad, the governor of Sind, sent his armies to destroy it. In 1024, during the reign of Bhima I, the prominent Turkic-Muslim ruler Mahmud of Ghazni raided Gujarat, plundering the Somnath Temple and breaking its jyotirlinga despite pleas by Brahmins not to break it. He took away a booty of 20 million dinars. The attack may have been inspired by the belief that an idol of the goddess Manat had been secretly transferred to the temple. According to the Ghaznavid court-poet Farrukhi Sistani, who claimed to have accompanied Mahmud on his raid, Somnat (as rendered in Persian) was a garbled version of su-manat referring to the goddess Manat. According to him, as well as a later Ghaznavid historian Abu Sa'id Gardezi, the images of the other goddesses were destroyed in Arabia but the one of Manat was secretly sent away to Kathiawar (in modern Gujarat) for safekeeping. Since the idol of Manat was an aniconic image of black stone, it could have been easily confused with a lingam at Somnath. Mahmud is said to have broken the idol and taken away parts of it as loot and placed so that people would walk on it. In his letters to the Caliphate, Mahmud exaggerated the size, wealth and religious significance of the Somnath temple, receiving grandiose titles from the Caliph in return.
The wooden structure was replaced by Kumarapala (r. 1143–72), who rebuilt the temple out of stone.
Historical records which were compiled by the Muslim historian Maulana Hakim Saiyid Abdul Hai attest to the religious violence which occurred during the Mamluk dynasty under Qutb-ud-din Aybak. The first mosque built in Delhi, the "Quwwat al-Islam" was built with demolished parts of 20 Hindu and Jain temples. This pattern of iconoclasm was common during his reign.
During the Delhi Sultanate, a Muslim army led by Malik Kafur, a general of Alauddin Khalji, pursued four violent campaigns into south India, between 1309 and 1311, against the Hindu kingdoms of Devgiri (Maharashtra), Warangal (Telangana), Dwarasamudra (Karnataka) and Madurai (Tamil Nadu). Many Temples were plundered; Hoysaleswara Temple and others were ruthlessly destroyed.
In Kashmir, Sikandar Shah Miri (1389–1413) began expanding, and unleashed religious violence that earned him the name but-shikan, or 'idol-breaker'. He earned this sobriquet because of the sheer scale of desecration and destruction of Hindu and Buddhist temples, shrines, ashrams, hermitages, and other holy places in what is now known as Kashmir and its neighboring territories. Firishta states, "After the emigration of the Brahmins, Sikundur ordered all the temples in Kashmeer to be thrown down." He destroyed vast majority of Hindu and Buddhist temples in his reach in Kashmir region (north and northwest India).
In the 1460s, Kapilendra, founder of the Suryavamsi Gajapati dynasty, sacked the Shaiva and Vaishnava temples in the Cauvery delta in the course of wars of conquest in the Tamil country. Vijayanagara king Krishnadevaraya looted a Bala Krishna temple in Udayagiri in 1514, and looted a Vitthala temple in Pandharpur in 1520.
A regional tradition, along with the Hindu text Madala Panji, states that Kalapahar attacked and damaged the Konark Sun Temple in 1568, as well as many others in Orissa.
Some of the most dramatic cases of iconoclasm by Muslims are found in parts of India where Hindu and Buddhist temples were razed and mosques erected in their place. Aurangzeb, the 6th Mughal Emperor, destroyed the famous Hindu temples at Varanasi and Mathura, turning back on his ancestor Akbar's policy of religious freedom and establishing Sharia across his empire.
Exact data on the nature and number of Hindu temples destroyed by the Christian missionaries and Portuguese government are unavailable. Some 160 temples were allegedly razed to the ground in Tiswadi (Ilhas de Goa) by 1566. Between 1566 and 1567, a campaign by Franciscan missionaries destroyed another 300 Hindu temples in Bardez (North Goa). In Salcete (South Goa), approximately another 300 Hindu temples were destroyed by the Christian officials of the Inquisition. Numerous Hindu temples were destroyed elsewhere at Assolna and Cuncolim by Portuguese authorities. A 1569 royal letter in Portuguese archives records that all Hindu temples in its colonies in India had been burnt and razed to the ground. The English traveller Sir Thomas Herbert, 1st Baronet who visited Goa in the 1600s writes:
Dr. Ambedkar and his supporters on 25 December 1927 in the Mahad Satyagraha strongly criticised, condemned and then burned copies of Manusmriti on a pyre in a specially dug pit. Manusmriti, one of the sacred Hindu texts, is the religious basis of casteist laws and values of Hinduism and hence was/is the reason of social and economic plight of crores of untouchables and lower caste Hindus. One of the greatest iconoclasts for all time, this explosive incident rocked the Hindu society. Ambedkarites continue to observe 25 December as "Manusmriti Dahan Divas" (Manusmriti Burning Day) and burn copies of Manusmriti on this day.
The most high-profile case of iconoclasm in independent India was in 1992. A Hindu mob, led by the Vishva Hindu Parishad and Bajrang Dal, destroyed the 430-year-old Islamic Babri Masjid in Ayodhya which is claimed to have been built upon a previous Hindu temple.
There have been a number of anti-Buddhist campaigns in Chinese history that led to the destruction of Buddhist temples and images. One of the most notable of these campaigns was the Great Anti-Buddhist Persecution of the Tang dynasty.
During and after the 1911 Xinhai Revolution, there was widespread destruction of religious and secular images in China.
During the Northern Expedition in Guangxi in 1926, Kuomintang General Bai Chongxi led his troops in destroying Buddhist temples and smashing Buddhist images, turning the temples into schools and Kuomintang party headquarters. It was reported that almost all of the viharas in Guangxi were destroyed and the monks were removed. Bai also led a wave of anti-foreignism in Guangxi, attacking Americans, Europeans, and other foreigners, and generally making the province unsafe for foreigners and missionaries. Westerners fled from the province and some Chinese Christians were also attacked as imperialist agents. The three goals of the movement were anti-foreignism, anti-imperialism and anti-religion. Bai led the anti-religious movement against superstition. Huang Shaohong, also a Kuomintang member of the New Guangxi clique, supported Bai's campaign. The anti-religious campaign was agreed upon by all Guangxi Kuomintang members.
There was extensive destruction of religious and secular imagery in Tibet after it was invaded and occupied by China.
Many religious and secular images were destroyed during the Cultural Revolution of 1966–1976, ostensibly because they were a holdover from China's traditional past (which the Communist regime led by Mao Zedong reviled). The Cultural Revolution included widespread destruction of historic artworks in public places and private collections, whether religious or secular. Objects in state museums were mostly left intact.
According to an article in Buddhist-Christian Studies:
Beginning c. 1243 AD with the death of Indravarman II, the Khmer Empire went through a period of iconoclasm. At the beginning of the reign of the next king, Jayavarman VIII, the Kingdom went back to Hinduism and the worship of Shiva. Many of the Buddhist images were destroyed by Jayavarman VIII, who reestablished previously Hindu shrines that had been converted to Buddhism by his predecessor. Carvings of the Buddha at temples such as Preah Khan were destroyed, and during this period the Bayon Temple was made a temple to Shiva, with the central 3.6 meter tall statue of the Buddha cast to the bottom of a nearby well.
Revolutions and changes of regime, whether through uprising of the local population, foreign invasion, or a combination of both, are often accompanied by the public destruction of statues and monuments identified with the previous regime. This may also be known as damnatio memoriae, the ancient Roman practice of official obliteration of the memory of a specific individual. Stricter definitions of "iconoclasm" exclude both types of action, reserving the term for religious or more widely cultural destruction. In many cases, such as Revolutionary Russia or Ancient Egypt, this distinction can be hard to make.
Among Roman emperors and other political figures subject to decrees of damnatio memoriae were Sejanus, Publius Septimius Geta, and Domitian. Several Emperors, such as Domitian and Commodus had during their reigns erected numerous statues of themselves, which were pulled down and destroyed when they were overthrown.
The perception of damnatio memoriae in the Classical world as an act of erasing memory has been challenged by scholars who have argued that it "did not negate historical traces, but created gestures which served to dishonor the record of the person and so, in an oblique way, to confirm memory," and was in effect a spectacular display of "pantomime forgetfulness." Examining cases of political monument destruction in modern Irish history, Guy Beiner has demonstrated that iconoclastic vandalism often entails subtle expressions of ambiguous remembrance and that, rather than effacing memory, such acts of de-commemorating effectively preserve memory in obscure forms.
Throughout the radical phase of the French Revolution, iconoclasm was supported by members of the government as well as the citizenry. Numerous monuments, religious works, and other historically significant pieces were destroyed in an attempt to eradicate any memory of the Old Regime. A statue of King Louis XV in the Paris square which until then bore his name, was pulled down and destroyed. This was a prelude to the guillotining of his successor Louis XVI in the same site, renamed "Place de la Révolution" (at present Place de la Concorde). Later that year, the bodies of many French kings were exhumed from the Basilica of Saint-Denis and dumped in a mass grave.
Some episodes of iconoclasm were carried out spontaneously by crowds of citizens, including the destruction of statues of kings during the insurrection of 10 August 1792 in Paris. Some were directly sanctioned by the Republican government, including the Saint-Denis exhumations. Nonetheless, the Republican government also took steps to preserve historic artworks, notably by founding the Louvre museum to house and display the former royal art collection. This allowed the physical objects and national heritage to be preserved while stripping them of their association with the monarchy. Alexandre Lenoir saved many royal monuments by diverting them to preservation in a museum.
The statue of Napoleon on the column at Place Vendôme, Paris was also the target of iconoclasm several times: destroyed after the Bourbon Restoration, restored by Louis-Philippe, destroyed during the Paris Commune and restored by Adolphe Thiers.
After Napoleon conquered the Italian city of Pavia, local Pavia Jacobins destroyed the Regisole, a bronze classical equestrian monument dating back to Classical times. The Jacobins considered it a symbol of Royal authority, but it had been a prominent Pavia landmark for nearly a thousand years and its destruction aroused much indignation and precipitated a revolt by inhabitants of Pavia against the French, which was quelled by Napoleon after a furious urban fight.
Other examples of political destruction of images include:
During and after the October Revolution, widespread destruction of religious and secular imagery in Russia took place, as well as the destruction of imagery related to the Imperial family. The Revolution was accompanied by destruction of monuments of tsars, as well as the destruction of imperial eagles at various locations throughout Russia. According to Christopher Wharton:
The Soviet Union actively destroyed religious sites, including Russian Orthodox churches and Jewish cemeteries, in order to discourage religious practice and curb the activities of religious groups.
During the Hungarian Revolution of 1956 and during the Revolutions of 1989, protesters often attacked and took down sculptures and images of Joseph Stalin, such as the Stalin Monument in Budapest.
The fall of Communism in 1989–1991 was also followed by the destruction or removal of statues of Vladimir Lenin and other Communist leaders in the former Soviet Union and in other Eastern Bloc countries. Particularly well-known was the destruction of "Iron Felix", the statue of Felix Dzerzhinsky outside the KGB's headquarters. Another statue of Dzerzhinsky was destroyed in a Warsaw square that was named after him during communist rule, but which is now called Bank Square.
During the American Revolution, the Sons of Liberty pulled down and destroyed the gilded lead statue of George III of the United Kingdom on Bowling Green (New York City), melting it down to be recast as ammunition. Sometimes relatively intact monuments are moved to a collected display in a less prominent place, as in India and also post-Communist countries.
In August 2017, a statue of a Confederate soldier dedicated to "the boys who wore the gray" was pulled down from its pedestal in front of Durham County Courthouse in North Carolina by protesters. This followed the events at the 2017 Unite the Right rally in response to growing calls to remove Confederate monuments and memorials across the U.S.
During the George Floyd protests of 2020, demonstrators pulled down dozens of statues which they considered symbols of the Confederacy, slavery, segregation, or racism, including the statue of Williams Carter Wickham in Richmond, Virginia.
Further demonstrations in the wake of the George Floyd protests have resulted in the removal of:
Multiple statues of early European explorers and founders were also vandalized, including those of Christopher Columbus, George Washington, and Thomas Jefferson.