Restitution Beyond Repatriation: Rethinking African Tangible Heritage in Twenty-First Century Museums

A special issue of Arts (ISSN 2076-0752).

Deadline for manuscript submissions: 31 August 2026 | Viewed by 9991

Special Issue Editor


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Guest Editor
Corcoran Art History, Columbian College of Arts and Sciences, The George Washington University, Washington, DC, USA
Interests: African arts; anti-colonial museology; resistance and protest in modern art; semantics of junk in contemporary art; de-westernizing African art scholarship

Special Issue Information

Dear Colleagues,

Over the past decade, the calls for ethnographic museums to confront their colonial histories and collections, particularly regarding African tangible heritage has intensified. However, the narrow focus on repatriation—the physical return of objects to their societies of origin—has reduced Africa’s demands into aimless diplomatic politics. Many Euro-American and African experts advocating wholistic object repartition as ethical restitution fail to recognize that relocating a few contested pieces, such as the Benin non-bronzes, Bangwa Queen, or Ngonso, will not eliminate ongoing museum violence against Africa through decontextualization, epistualicide, and profanation. 

Kenyan cultural commentator Christine Mungai estimates that Quai Branly holds approximately 70,000 African objects, the British Museum 69,000, the Weltmuseum in Vienna 37,000, the Humboldt Forum in Berlin 75,000, and the Musée Royal de l'Afrique Centrale in Belgium 180,000. A further 66,000 are believed to be housed in the Netherlands' National Museum of World Cultures and 50,000 in museums across the United States. Most of these objects, acquired through less controversial means, will not be returned to Africa. Their continued display within colonial taxonomies will sustain the fetishization, fossilization, and inferiorization of African cultures, which repatriation alone cannot resolve.

Anthropologist Erica Lehrer warns, “If we focus only on returning objects, we leave museums off the hook; they will fill themselves with objects again and apply the same faulty colonial interpretative framework.” Similarly, Brazilian museologist Bruno Brulon Soares argues that returning heritage without rethinking the colonial knowledge systems in which it is preserved merely reinforces those hegemonic systems. The persistence of colonial museology in debasing Africa in the 21st century demonstrates that repatriation cannot undo coloniality. This does not mean repatriation is irrelevant. Instead, it has become an appeasement strategy, deflecting from the urgent need for deeper reforms and ethical stewardship of African heritage in so-called universal museums.

This Special Issue invites curators, art historians, and cultural experts to explore strategies for ethical restitution beyond repatriation through museum taxonomy, curation, collecting, narration, and public programming.

Interested authors should submit a proposed title and an abstract (200 words) summarizing their intended contribution to the Guest Editor at or the Arts editorial office at for consideration. The Guest Editor will review abstracts to ensure they align with the scope of the Special Issue. Full articles (maximum of 6000 words) from authors whose abstracts are selected will be due by June 30, 2025, and will undergo a double-blind peer review.

Dr. Clement Akpang
Guest Editor

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Keywords

  • restitution
  • African art
  • museum
  • repatriation
  • decolonization

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Published Papers (5 papers)

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Research

19 pages, 4477 KB  
Article
Divergent Connections: Unique Posts from Côte d’Ivoire, Tourist Art and the Implications for Ethical Display
by Ana Echemendia
Arts 2026, 15(2), 38; https://doi.org/10.3390/arts15020038 - 9 Feb 2026
Viewed by 537
Abstract
The George Washington University holds a collection of African objects donated by a private collector in the 1970s, many of which are culturally misattributed. Among the objects are two large wooden posts cataloged as “house posts” from Côte d’Ivoire. These posts exhibit two [...] Read more.
The George Washington University holds a collection of African objects donated by a private collector in the 1970s, many of which are culturally misattributed. Among the objects are two large wooden posts cataloged as “house posts” from Côte d’Ivoire. These posts exhibit two distinct sections, each resembling material culture used in ceremonial traditions, but together have not been identified in existing museum collections or scholarly sources. This paper documents the findings of an investigation into the provenance and the cultural context of these posts through the analysis of the objects’ materiality, stylistic characteristics, and possible market production to determine a framework for their ethical handling and restitution. What do the combined objects reveal about the interconnectedness of Western market demands and the creation of African tourist art from the 1970s? And what are the implications of these unique forms of African material culture in the conversation on museum reforms and ethical display? The research points to the blurred boundaries between authentic ritual objects and the fabrication of “authenticity” for Western consumption. The goal of this paper is to reveal the possible connections between carvers producing objects for the tourist market within the social and cultural environment of the Senufo workshop system. The paper argues that the objects in the George Washington University collection were adapted for a Western market and audience. Through a comparative analysis of cultural ideographs from surrounding cultures in the area, records of workshops and economic production, the paper concludes that the objects were not produced for sacred use but more likely for commercial purposes, and that their cultural value is not diminished. Instead, they represent another form of expression developed by carvers who adapted Indigenous forms to satisfy Western market demands. Full article
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19 pages, 3748 KB  
Article
From Africa Palace to AfricaMuseum
by Karen Shelby
Arts 2025, 14(6), 168; https://doi.org/10.3390/arts14060168 - 8 Dec 2025
Viewed by 3674
Abstract
In 1897, King Leopold II of Belgium opened the Brussels International Exposition, which, in the Palace of the Colonies, showcased objects and people from the Congo Free State. They were displayed as the property of the King, who was the founder and sole [...] Read more.
In 1897, King Leopold II of Belgium opened the Brussels International Exposition, which, in the Palace of the Colonies, showcased objects and people from the Congo Free State. They were displayed as the property of the King, who was the founder and sole owner of the Congo Free State from 1885 to 1908. The Palace of the Colonies was a combination of classically inspired imperial architecture and references to the Congo. The exposition was a huge success. As a result, the King built Africa Palace, a permanent ethnographic museum dedicated to his idea of Congo. It was located adjacent to his palace in Tervuren, now a suburb outside of Brussels. In 2018, the museum reopened as AfricaMuseum. This paper examines the inherent colonial frame of AfricaMuseum, both physically and ideologically, that continue to limit a significant socio-political shift for the museum, and the contemporary art pieces by Congolese and Burundian artists that have been tasked with the heavy lifting in shifting the narrative. Full article
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13 pages, 245 KB  
Article
Inconvenient Missionary Legacies in the Contemporary World and Museums: An Inquiry into the Rise and Fall of the Wereldmuseum Berg en Dal
by Yang Hu
Arts 2025, 14(6), 162; https://doi.org/10.3390/arts14060162 - 3 Dec 2025
Viewed by 807
Abstract
This article addresses the recent conflict in the Netherlands between a national ethnographic museum, the Wereldmuseum Berg en Dal (formerly Afrika Museum), and a Catholic congregation, the Congregation of the Holy Spirit, both of which legally own half of the museum’s collection. The [...] Read more.
This article addresses the recent conflict in the Netherlands between a national ethnographic museum, the Wereldmuseum Berg en Dal (formerly Afrika Museum), and a Catholic congregation, the Congregation of the Holy Spirit, both of which legally own half of the museum’s collection. The case highlights the challenging situations faced by ethnographic museums with missionary legacies in the Netherlands over the past few decades. This article critically examines not only the handling of the conflict between the Wereldmuseum and the Spiritan fathers based on current legal frameworks and museum policies, but also the motives behind their initial collaboration. Finally, it proposes alternative practices for a more ethical approach to African heritage, contributing to debates about museum reconfiguration and ethical restitution. Full article
16 pages, 12471 KB  
Article
Curating Spaces of Confrontation: African Artists at the Mega-Shows of Contemporary Art in 2017–2025: Documenta, Berlin Biennale, Manifesta, La Biennale di Venezia
by Krzysztof Siatka
Arts 2025, 14(6), 126; https://doi.org/10.3390/arts14060126 - 22 Oct 2025
Viewed by 1567
Abstract
The recent years have seen a significantly increased representation of African artists at major recurring shows of contemporary art. This paper looks at works featured in the past few editions of La Biennale di Venezia, Kassel’s documenta, Berlin Biennale, and the European Nomadic [...] Read more.
The recent years have seen a significantly increased representation of African artists at major recurring shows of contemporary art. This paper looks at works featured in the past few editions of La Biennale di Venezia, Kassel’s documenta, Berlin Biennale, and the European Nomadic Biennial Manifesta—events that once stemmed from civilisational transformations and now function as influential art institutions. The way these are organised leaves room for art which deals with pressing, difficult matters; especially our relationship with the Global South is becoming a major concern. Africa’s output is unlike all traditional forms of Western culture, and its most interesting instances are participatory, socially contextualised, and utilitarian; colonial crimes and trauma count among vital subjects. At the same time, various uncompromising approaches challenge our notions about how to conceive of an exhibition and how an art institution should operate: works of art are no longer fetishised simply as appealing manifestations of an unfamiliar aesthetic. Consequently, the art world has no other choice but to adjust the programming of its initiatives, shows, and organisations so that space is made for endeavours firmly rooted in the present day, actually facing its challenges. Full article
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22 pages, 10841 KB  
Article
Smoke Shrouded: Reimagining Bamum Kii and the Troubled Legacies of the Cabinet of Curiosities in 21st Century Museums
by Deirdre A. Lafferty
Arts 2025, 14(5), 104; https://doi.org/10.3390/arts14050104 - 2 Sep 2025
Viewed by 1587
Abstract
Smoking tobacco is a prominent activity in Cameroon, with each region holding different views on the devices used for smoking. In Bamum, these vessels are called kiis. Many of these pipes, or kiis, have been removed from the kingdom and displayed without proper [...] Read more.
Smoking tobacco is a prominent activity in Cameroon, with each region holding different views on the devices used for smoking. In Bamum, these vessels are called kiis. Many of these pipes, or kiis, have been removed from the kingdom and displayed without proper contextual information in Western institutions since the 1920s. This paper highlights discrepancies in academic pursuits regarding the kii and their decontextualized displays, while also providing ethical guidelines for their future displays. Understanding the intended purpose and cultural significance of a kii allows for the process of restitution in the form of ethical display to take place. Using the Heritage Context Retrieval Analysis (HeCRA) method, the research aim to explore the cultural origins of the kii in the GWU collection, retrieve its cultural context, critique the prevalent cabinet of curiosities display format used in displaying them in museums, and propose ethical frameworks for handling such devices, which are both utilitarian and culturally charged in 21st-century museums. This paper uncovers the true identity of a brass kii and dismantles the cabinet of curiosities and the alignment of African tangible heritage to oddities. The goal is to instigate a new approach to approaching such cultural objects by invoking their original spiritual and cultural symbolism in exhibitions outside of Bamum. Full article
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