The museum is often mentioned in debates on restitution, debates which in recent years have been somewhat rancorous. Yet this is not a new debate.
- For example, people have been speaking out on this subject since 1966, notably in the film Afrique sur Seine [Africa on the Seine], or through the interventions of figures such as Cheikh Anta Diop [Senegalese historian and politician] and Amadou-Mahtar Mbow. Under Mbow’s leadership, UNESCO adopted a very clear stance on the need to return cultural property.
So, it’s an old question. There are many references to it in scientific works and biographical landmarks.
But recently, as we have all seen, the debate has been revived, by young Africans not only in Africa but also in the diaspora. These young people are mobilised around issues of decolonising knowledge, breaking with systemic racism, sovereignty and challenging the unequal world order.
Mohamed Abdallah Ly
This renewed debate has also been fueled by modern forms of activism, made easier by new technologies, particularly the Internet, which have given a wider audience to sometimes spectacular actions carried out by what are now known as ‘restituers’.
Some have even attempted to snatch objects from museums in Western countries, leading to high-profile court cases.
The Museum of Black Civilisations has often been cited in this context. Why? Because those opposed to the restitution often cited the lack of infrastructure capable of housing and conserving the returned works in accordance with international standards. With the inauguration of this museum in December 2018, this argument no longer holds water.
