News about colonial collections and restitution

RM* reports news about collections from former colonial territories and their future.

RM* enables heritage lovers to inform themselves about developments in this field and reduces the knowledge gap between the global south and the global north.

RM* is for all heritage enthusiasts around the world – both professionals and others – concerned with decolonising collections from colonial areas. 

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Almost half of the holdings from the colony Kamerun (today's Cameroon and parts of Nigeria, Gabon, Congo and Chad) at the Berlin Ethnological Museum come from agents of colonial conquest, "Afrikaforscher", here labelled as "colonial pioneers".
The prestigious National Museum of Anthropology in Mexico City is hosting an exceptional loan: the Codex Azcatitlan, on loan from France's national library, the BNF. It has to help the two countries to mark the bicentennial of their diplomatic relations with a desire for reconciliation.
[in German] After 145 years, a Māori ancestor returns to New Zealand. Today. The ancestor was bid farewell at a ceremony at the Landesmuseum Natur und Mensch Oldenburg and handed over to the care of Dr. Te Herekiekie Herewini, Senior Advisor in the Karanga Aotearoa Repatriation Programme, and Moana Parata, Collection Manager of the Māori Cultural Treasures (Taonga Māori).
Thousands of people in Timor-Leste welcomed the mortal remains of three prominent Church leaders who led people through Portuguese colonial rule, the Japanese occupation, the Indonesian invasion and occupation, and the long struggle for independence.

Dedicated to a mask, its maker and first users

Long ago, it was in Goma (DR Congo), I held this Congolese mask in my hands. The dealer claimed it to be very old; he was keen to sell it. But unlike other wooden pieces, which he offered for little money, he asked a big sum for this one. Perhaps, it was indeed old and valuable. Back then, the mask struck a chord with me. Nowadays, it still does.

[in French] In order to examine the files of claims for the restitution of human remains kept in French museums within a reasonable time and to preserve the dignity of the deceased, a group of researchers calls on deputies to vote for the necessary means.
[in English and in Spanish] Izaira López Sánchez writes: Since the dawn of humanity, human beings have been creators of culture, shaping it according to their world-view to construct an identity. With the arrival of the colonizers, many of these pieces were stolen from their place of origin and scattered around the world, uprooting a valuable part of a Peoples’ history. Since the late 1960s Native Americans have asked for their rematriation.
Naazima Kamardeen: Today, over 3,000 of Sri Lanka's cultural objects reside in museums across Europe. What happens when a country's cultural treasures are taken far from home? And who has the right to decide where they belong?
The return of African cultural artefacts taken during colonial rule should not be viewed as the end of a historical dispute, but as the beginning of a broader process of cultural renewal, justice and self-determination, says Dr Lennon Mhishi of the University of British Columbia in Canada. He is interviewed by Mbulelo Mpofu.

Rethinking Missionary Congo Collections in Belgium

Missionaries played a significant, yet often overlooked, role in the formation of European museum collections. An example are the Congolese collections in the Dutch-speaking and French-speaking universities of KU Leuven and UCLouvain. The research project Missionary Networks and Colonial Education of the two universities challenges the assumption that these missionaries were holders of mere ‘soft power’ for the colonial ambitions of the Belgian Empire, instead they were major actors of an educational project with well-defined imperial aspirations.

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Gender: Blind spot in the repatriation discourse

Gender is almost absent in the repatriation discourse twice over. First in the record: the archives were mostly written by men, and provenance research built on those sources. Second in what we consider resistance: women who hid belongings, covertly protected their cultural heritage, or kept making them, did not leave the same trace as armed struggle. Repatriation, however, helps to rectify this longstanding problem.

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