LTLietuvos menotyroje lig šiol plačiau nenagrinėtą ikonomachijos klausimą įprasta sieti su Bizantija, tačiau ikonomachija, kaip kova dėl vaizdų, yra tolydus reiškinys Vakarų meno istorijoje, šiandien įgavęs naujas raiškos formas. Šio straipsnio tikslas – Lietuvoje galimai veikiančio šiuolaikinio ikonomachijos modelio sudarymas, leidžiantis suprasti, su kokiomis etinėmis, estetinėmis ir politinėmis meno recepcijos problemomis susiduria šiandienos Lietuvos visuomenė, o objektas – du daugiausia visuomenės dėmesio po 1990 m. susilaukę šiuolaikinės ikonomachijos atvejai: Vilniaus Žaliojo tilto skulptūros ir Vlado Urbanavičiaus Krantinės arka. Straipsnyje, nagrinėjant ikonoklastų ir ikonodulų poziciją viešojoje erdvėje, pasitelkiama kritinė diskurso analizė, taip pat vaizdo antropologijos prieiga, registro teorija. Reikšminiai žodžiai: ikonomachija, šiuolaikinė ikonomachija, ikonoklazmas, ikonodulija, Krantinės arka, Žaliojo tilto skulptūros. [Iš leidinio]
ENIconomachy, which has been fragmentarily addressed in Lithuanian scholarship, is usually linked to the Byzantine context. However, iconomachy as a fight over images is a latent phenomenon that has developed new forms of expression. The aim of this article is to outline a model of iconomachy that works in contemporary Lithuania through the analysis of two cases that have attained most attention since 1990: the Green Bridge Sculptures in Vilnius (1952) and Embankment Arch by Vladas Urbanavičius (2009). The analysis of the public discourse regarding these two cases has revealed that there are three fundamental contradictions between iconoclasts and iconodules in Lithuania: aesthetical value versus ideological value, relationship with the Other versus self-reflection, aesthetically and historically polysemous public space versus aesthetically and historically monosemous public space. The two cases are interconnected because of the ways used by both iconoclasts and iconodules: changing the titles of art objects on a verbal level, fighting not only against or for the sculptures but also against the opponents, attempting to politicize the images and use them as instruments of power. The research has helped to define a model of iconomachy in contemporary Lithuania: iconoclasts are to start the fight mainly on a verbal level. Iconodules join in when media or government has engaged in the dispute. Iconomachy is caused by new visual irritants or visual irritants that have developed a new meaning, stimulated by contradictory political, ethical and aesthetical values and finally ended with reconciliation with the fact that the image is eliminated from the public discourse or that it continues to exist. Keywords: iconomachy, iconolasm, iconodulism, Embankment Arch, the Green Bridge sculptures. [From the publication]