God is Great (no. 2)

Last updated
God is Great No. 2
God is Great No 2.jpg
Artist John Latham
Year1991
LocationTate Britain, London

God is Great #2 is a sculpture by the Zambian-born British artist John Latham. Created in 1991, the conceptual artwork featured copies of the Bible, Quran, and a volume of the Talmud, each cut in two and attached to a sheet of glass, giving the illusion of all three volumes being encased within the glass. Latham explained the work as referencing the common origin of Judaism, Christianity, and Islam.

Contents

In 2005 the sculpture was to be featured as part of a retrospective of Latham's work at the Tate Britain gallery in London. After the 7 July 2005 London bombings by Islamic militants, staff members at the gallery expressed concerns that Muslims offended by the work might carry out acts of violence at the gallery. Tate Britain decided not to include the piece in the exhibition. Latham was angered by the gallery's decision, requesting that they return the work to his possession. The controversy generated media interest and in November Tate Britain held a panel debate regarding the issue. The Tate's decision not to display the work was widely criticised, including by Muslim groups and commentators, who accused the gallery of promoting the idea that Muslims were fanatical, intolerant, and volatile.

Background

God is Great (no. 2) was one of a series of artworks created by Latham which investigated relations between Judaism, Christianity, and Islam. [1] It features a copy of the Qur'an, the Christian Bible, and a volume from the Talmud, all appearing as if they are embedded within a sheet of glass. This effect had been achieved by cutting each of the books in two and having each side glued to the glass. [1]

Latham stated that "it shows that all religious teaching comes from the same source, whatever name you give to it". [2] To The Independent he commented that the sculpture's "literal meaning" was "that all inspirational belief systems derive from a single source, represented by the glass, from which all utterances are drawn on a vast number of now numerate levels". [3] The scholar of religion S. Brent Plate thought that there was an "interpretative ambiguity" to the work, in that the viewer is left to decide for themselves whether it is "critical or accepting" of the religious traditions featured. [1]

In the years after it had been made, the work was part of a series that had gone on display at Oxford's Museum of Modern Art, London's Lisson gallery and at the Venice Biennale. [2]

Tate Britain debate

Tate Britain's decision not to include the artwork in an exhibit was based on the 7 July 2005 London bombings (emergency crews pictured) Russell square ambulances.jpg
Tate Britain's decision not to include the artwork in an exhibit was based on the 7 July 2005 London bombings (emergency crews pictured)

The Tate Britain gallery in London held a retrospective of the artist's work, John Latham in Focus, between September 2005 and February 2006. [4] In the wake of the 7 July 2005 bombings on the London transport system, carried out by Islamic militants, Tate Britain made the decision not to include God is Great (no. 2) in the exhibition, as they had originally planned. [5] The gallery were aware that the act of cutting the sacred texts in two might cause offense to some members of these religious groups, [2] although the gallery's director, Stephen Deuchar, stated that the decision was made not out of fear of offending anyone, but out of fear that someone who had been offended might respond violently. [5] Following on from the June bombings, gallery staff had expressed concern that they might be attacked because of the artwork. [3]

Deuchar added that it was "a very difficult decision, but we made it due to the exceptional circumstances of this summer and in the light of opinions that we value regarding religious sensitivities." [6] The Tate had contacted Islamic scholars who had stated that the work could be seen as an abuse of the Quran, [3] although the gallery had not consulted either the Metropolitan Police or the Muslim Council of Britain before making their decision. [6] A notice was placed in the exhibit explaining that God is Great (no. 2) had been omitted. [6]

The incident followed on from several religious controversies that took place in Britain during the preceding year, including Christian demonstrations against Jerry Springer: The Opera and Sikh demonstrations against the play Behzti , which eventually resulted in the latter's cancellation by the Birmingham Repertory Theatre. [6]

Response

British Muslim commentator Yasmin Alibhai-Brown criticised the Tate's decision to withdraw the work from display, arguing that it reflected the assumption that all Muslims were intolerant and volatile Yasmin Alibhai-Brown.jpg
British Muslim commentator Yasmin Alibhai-Brown criticised the Tate's decision to withdraw the work from display, arguing that it reflected the assumption that all Muslims were intolerant and volatile

Latham was angered by the Tate's decision: "Tate Britain has shown cowardice over this . . . it isn't even a gesture as strong as censorship, just a loss of nerve." [7] In his view, the artwork was "not offensive to anybody" and not "anti-Muslim". [2] He wrote to the gallery stating that if they were not going to display the artwork then they should relinquish possession and return it to him, although admitted that he thought it unlikely that they would do so. [6] The Tate conceded that in its notice in the gallery, it would state that they had removed the piece "without the consent" of the artist. [3] Latham died on 1 January 2006, before the retrospective exhibition had finished. [1]

The British media soon picked on the story and various newspaper columns were devoted to it. [5] The civil rights advocacy group Liberty also criticised the gallery's decision; its director, Shami Chakrabarti, expressed concern at the "signal this sends at a time when we see free speech quite significantly under threat" in Britain. [6] The Secretary of the Muslim Council of Britain, Iqbal Sacranie, stated that he was unaware of any Muslim group that had protested against the display of the artwork, but that he respected the Tate's decision if they felt it to be "deeply offensive to the believers of the three religions". [6] The Council also stated that it had wished that the Tate had consulted them before making the decision, adding that "sometimes presumptions are incorrectly made about what is unacceptable to Muslims and this can be counter-productive." [2]

Tate Britain organised a panel to debate the issue in November, titled "Sacred, Sacrosanct or Just Art?: The Politics and Place of Art in the Public Arena". [1] One of those on the panel was the commentator Yasmin Alibhai-Brown. She noted that the debate was "more interesting and vital than that tired old match between absolutist libertarians and those who advocate censorship." [8] In her view, the Tate's decision was wrong, but understandable. [8] She expressed frustration that the Tate's decision displayed an attitude that assumed Muslims to be fanatical and intolerant, and articulated the view that the millions of "liberal, secular, and open minded" Muslims around the world were "offended by the decision that assumed we are all volatile and unlikely to understand such works." [9] As a Muslim, she regarded the sculpture itself as "an extraordinary representation of devout belief in one God and universe". [9]

Another member of the panel was the commentator Anthony Julius. Regarding the artwork itself, he thought it "uninformed", believing that it did not reflect "any particularly intimate understanding of the traditions that it purports to represent." Specifically, he thought it confused to have a whole copy of the Quran coupled with only part of the Talmud, which he thought reflected ignorance as to the nature of Jewish scripture and its relationship with Islamic text. [10] He opposed the Tate's decision to remove the artwork from display, suggesting that the possibility of the sculpture being damaged was minimal, the threat to gallery visitors "exceptionally unlikely", and that if needed, additional security could have been employed. He further suggested that the Tate should have consulted Latham before making the decision, because the artist—although no longer the legal owner of the piece—should remain in control of "the integrity of the work". [11]

See also

Related Research Articles

Blasphemy, as defined in some religions or religion-based laws, is an insult that shows contempt, disrespect or lack of reverence concerning a deity, an object considered sacred or something considered inviolable. Some religions regard blasphemy as a religious crime, especially the Islam including insulting the Islamic prophet Muhammad in Islam, speaking the "sacred name" in Judaism, and the "eternal sin" in Christianity.

<span class="mw-page-title-main">Christianity and Islam</span> Relationship between Christianity and Islam

Christianity and Islam are the two largest religions in the world, with 2.8 billion and 1.9 billion adherents, respectively. Both religions are considered as Abrahamic, and are monotheistic, originating in the Middle East.

<span class="mw-page-title-main">Islamic–Jewish relations</span> Overview of the relationship between the religions of Judaism and Islam

Islamic–Jewish relations comprise the human and diplomatic relations between Jewish people and Muslims in the Arabian Peninsula, Northern Africa, the Middle East, and their surrounding regions. Jewish–Islamic relations may also refer to the shared and disputed ideals between Judaism and Islam, which began roughly in the 7th century CE with the origin and spread of Islam in the Arabian peninsula. The two religions share similar values, guidelines, and principles. Islam also incorporates Jewish history as a part of its own. Muslims regard the Children of Israel as an important religious concept in Islam. Moses, the most important prophet of Judaism, is also considered a prophet and messenger in Islam. Moses is mentioned in the Quran more than any other individual, and his life is narrated and recounted more than that of any other prophet. There are approximately 43 references to the Israelites in the Quran, and many in the Hadith. Later rabbinic authorities and Jewish scholars such as Maimonides discussed the relationship between Islam and Jewish law. Maimonides himself, it has been argued, was influenced by Islamic legal thought.

<span class="mw-page-title-main">Marc Quinn</span> British painter and sculptor

Marc Quinn is a British contemporary visual artist whose work includes sculpture, installation, and painting. Quinn explores "what it is to be human in the world today" through subjects including the body, genetics, identity, environment, and the media. His work has used materials that vary widely, from blood, bread and flowers, to marble and stainless steel. Quinn has been the subject of solo exhibitions at Sir John Soane's Museum, the Tate Gallery, National Portrait Gallery, Fondation Beyeler, Fondazione Prada, and South London Gallery. The artist was a notable member of the Young British Artists movement.

<span class="mw-page-title-main">Religious philosophy</span> Philosophical thinking inspired by a particular religion

Religious philosophy is philosophical thinking that is influenced and directed as a consequence of teachings from a particular religion. It can be done objectively, but it may also be done as a persuasion tool by believers in that faith. Religious philosophy is concerned with the nature of religion, theories of salvation, and conceptions of god, gods, and/or the divine.

Liberalism and progressivism within Islam involve professed Muslims who have created a considerable body of progressive thought about Islamic understanding and practice. Their work is sometimes characterized as "progressive Islam". Some scholars, such as Omid Safi, differentiate between "Progressive Muslims" and "Liberal advocates of Islam".

<span class="mw-page-title-main">Michael Craig-Martin</span> Irish contemporary conceptual artist and painter

Sir Michael Craig-Martin is an Irish-born contemporary conceptual artist and painter. He is known for fostering and adopting the Young British Artists, many of whom he taught, and for his conceptual artwork, An Oak Tree. He is an Emeritus Professor of Fine Art at Goldsmiths. His memoir and advice for the aspiring artist, On Being An Artist, was published by London-based publisher Art / Books in April 2015.

Criticism of Islam is questioning or challenging the beliefs, practices, and doctrines of Islam. Criticism of Islam can take many forms, including academic critiques, political criticism, religious criticism, and personal opinions.

John Aubrey Clarendon Latham, was a Northern Rhodesian-born British conceptual artist.

<span class="mw-page-title-main">Islam</span> Abrahamic religion founded by Muḥammad

Islam is an Abrahamic, monotheistic religion centered on the Quran and the teachings of Muhammad, the religion's founder. Adherents of Islam, called Muslims, number approximately 1.9 billion globally and are the world's second-largest religious population after Christians.

Muslim scholars have developed a spectrum of viewpoints on science within the context of Islam. The Quran and Islam allows much interpretation when it comes to science. Scientists of medieval Muslim civilization contributed to the new discoveries in science. From the eighth to fifteenth century, Muslim mathematicians and astronomers furthered the development of almost all areas of mathematics. At the same time, concerns have been raised about the lack of scientific literacy in parts of the modern Muslim world.

The Abrahamic religions are a group of religions, most notably Judaism, Christianity and Islam, centered around the worship of the God of Abraham. Abraham, a Hebrew patriarch, is extensively mentioned in the religious scriptures of the Hebrew and Christian Bibles, and the Quran.

<span class="mw-page-title-main">Hindu–Islamic relations</span> Overview of relations between Hinduism and Islam

Interactions between the followers of Islam and Hinduism began in the 7th century, after the advent of the former in the Arabian Peninsula. These interactions were mainly by trade throughout the Indian Ocean. Historically, these interactions formed contrasting patterns in northern and southern India. While there is a history of conquest and domination in the north, Hindu-Muslim relations in Kerala and Tamil Nadu have been peaceful. However, historical evidence has shown that violence had existed by the year 1700 A.D.

<span class="mw-page-title-main">Religion in the Gambia</span>

Gambia is a Muslim majority country, with Muslims constituting 96.4% of the population, some 3.5% are Christian, and 0.1% practice other religions.

<span class="mw-page-title-main">Ahmadiyya</span> Messianic and revivalist movement within Islam

Ahmadiyya, officially the Ahmadiyya Muslim Community or the Ahmadiyya Muslim Jama'at, is an Islamic revival or messianic movement originating in Punjab, British India, in the late 19th century. It was founded by Mirza Ghulam Ahmad (1835–1908), who claimed to have been divinely appointed as both the Promised Mahdi and Messiah expected by Muslims to appear towards the end times and bring about, by peaceful means, the final triumph of Islam; as well as to embody, in this capacity, the expected eschatological figure of other major religious traditions. Adherents of the Ahmadiyya—a term adopted expressly in reference to Muhammad's alternative name Aḥmad—are known as Ahmadi Muslims or simply Ahmadis.

<i>Shahada</i> Islamic statement of faith

The Shahada, also transliterated as Shahadah, is an Islamic oath and creed, and one of the Five Pillars of Islam and part of the Adhan. It reads: "I bear witness that there is no deity but God, and I bear witness that Muhammad is the Messenger of God."

Prophets in Islam are individuals in Islam who are believed to spread God's message on Earth and to serve as models of ideal human behaviour. Some prophets are categorized as messengers, those who transmit divine revelation, most of them through the interaction of an angel. Muslims believe that many prophets existed, including many not mentioned in the Quran. The Quran states: "And for every community there is a messenger." Belief in the Islamic prophets is one of the six articles of the Islamic faith.

<span class="mw-page-title-main">Allah as a lunar deity</span> Fringe historical claim related to the origins of Islam

Allah as a Lunar deity refers to a historical postulation, now debunked, that "Allah" originated as a moon god. The claim first arose in 1901 in the scholarship of archeologist Hugo Winckler, who identified the name Allah with a pre-Islamic Arabian deity known as Lah or Hubal, which he called a lunar deity.

Islamic teachings on humanity and human welfare have been codified in its central religious book known as the Quran, which the Muslims believe was revealed by God for the humankind. These teachings have often been exemplified by Islamic prophet Muhammad as displayed in his sayings and practices. To the Muslims, Islam is what the Quran has instructed to do and how Muhammad has put them into practice. Thus, the understanding of any Islamic topic generally rely on these two.

In Islam, morality in the sense of "non practical guidelines" or "specific norms or codes of behavior" for good doing, are primarily based on the Quran and the Hadith – the central religious texts of Islam – and also mostly "commonly known moral virtues" whose major points "most religions largely agree on". They include kindness, charity, forgiveness, honesty, patience, justice, respecting parents and elders, keeping promises, and controlling one's anger, love of God and those God loves, love of his messenger (Muhammad) and of believers.

References

Footnotes

Sources

  • Alibhai-Brown, Yasmin (2006). "Comment". Material Religion. 2 (2): 241–244. doi:10.2752/174322006778053717. S2CID   218836526.
  • Anon (11 October 2005). "John Latham: At War with the Tate". The Independent.
  • BBC News (26 September 2005). "Tate 'misunderstood' banned work". BBC News.
  • Julius, Anthony (2006). "Comment". Material Religion. 2 (2): 237–239. doi:10.2752/174322006778053708. S2CID   218837869.
  • Plate, S. Brent (2006). "John Latham's God is Great and Tate Britain". Material Religion. 2 (2): 235–236. doi:10.2752/174322006778053663. S2CID   191517438.
  • Smith, David (25 September 2005). "Artist hits at Tate 'cowards' over ban". The Observer.