As someone deeply rooted in Nigerian heritage, I found the arguments presented against the restitution of African artifacts, particularly Nigeria’s looted treasures, both deeply flawed and profoundly unjust. The stolen cultural heritage of Nigeria—and indeed, of Africa—represents more than just the physical objects themselves; it embodies histories, traditions, and identities that are indispensable to the African narrative and the global understanding of it.
The Fallacy of the Disqualification Argument
Critics opposing restitution often assert that Africans have “disqualified” themselves from stewardship of their own cultural products due to past or present governance challenges, including corruption and historical moral failings such as involvement in the transatlantic slave trade. These arguments are not only misguided but also reek of hypocrisy.
Why should the sins of the past be a disqualifying factor for African societies while Western nations—many of whom directly fueled, benefited from, and perpetuated the very atrocities they now criticize—remain exempt from such scrutiny? The moral inconsistencies are glaring. If Western nations can move beyond their histories of genocide, slavery, and colonization, why is the Kingdom of Benin perpetually tainted by its own historical complexities?
Even more grating is the need to police the values of others and measure them against Western institutions as some type of valid metric. This approach not only reflects arrogance but also assumes a universal standard that prioritizes Western definitions of morality, governance, and preservation. Frankly, this mindset sucks balls—it’s an outdated, colonial hangover that continues to deny African societies the right to define themselves on their own terms.
The Role of the Benin Bronzes in Nigerian Identity
The Benin Bronzes, among other stolen artifacts, are not merely decorative objects; they are symbols of the artistic, spiritual, and political sophistication of the Bini people. Their theft during the 1897 British raid on Benin City stripped the region of its cultural treasures and dealt a blow to its historical continuity. For these artifacts to remain in Western institutions under the guise of “better preservation” is a perpetuation of colonial-era injustices.
For someone like me, with deep familial ties to Nigeria, the idea that I—or any Nigerian—should have to travel thousands of miles to view these artifacts in London, Paris, or New York is absurd. These objects were created in Nigeria, for Nigeria, and their rightful place is within the communities that gave them meaning.
Restitution as a Moral Imperative
Repatriating stolen artifacts is not merely a matter of legality or logistics; it is a moral imperative. It acknowledges the injustices of the past and affirms the right of African nations to own and curate their histories. The argument that restitution would somehow jeopardize these treasures due to current challenges in African nations is a thinly veiled excuse to maintain cultural and economic dominance.
Rather than criticizing Africa’s capacity, why not support initiatives to strengthen it? Training curators, funding museums, and investing in infrastructure are all ways the global community could make amends for the harm caused by colonialism. Imagine the transformative impact of a thriving cultural sector in Nigeria, where institutions like the national museum could showcase the full extent of the country’s heritage.
The Relevance of Restitution Today
For Nigerians, including those of us in the diaspora, restitution is deeply personal. The return of these treasures is a step toward reclaiming a cultural legacy that has been systematically undermined. It also represents an opportunity for younger generations to connect with their roots in a tangible, meaningful way.
As global conversations around equity and justice continue to evolve, the return of African artifacts from Western institutions can serve as a model for addressing historical wrongs. It challenges the narrative of African dependency and asserts that Africans are not only capable of stewarding their heritage but are entitled to do so without Western gatekeeping.
Conclusion
The debate over African artifacts highlights enduring power imbalances and the lingering effects of colonialism. Restitution is not just about returning objects; it is about recognizing and respecting the agency, dignity, and humanity of the societies from which these treasures were taken. For Nigeria, and for Africans everywhere, this is not merely a cultural issue—it is a fight for justice, identity, and historical truth. And to those who insist on imposing their values as the ultimate metric for deciding who deserves what, perhaps it’s time to rethink an outdated superiority complex that, quite frankly, has sucked the air—and the art—out of the room for far too long.
