Intro:
In the vast expanse of natural history museums and research institutions worldwide lies a wealth of knowledge encapsulated within collections of specimens and samples. These repositories stand as monuments to human curiosity and scientific exploration, but behind their glass cases and meticulously cataloged displays and stores often lie stories of colonial appropriation and exploitation. Ores dug out of cliffs and mines, native metals pillaged and stolen with little regard for the rights or traditions of communities, shards chipped of sacred rocks and monuments. Natural materials taken, looted, extracted without permission, sometimes exchanged for small fees and a lot of gain for the acquisitioned, gathered through manual labour and slavery or removed without any acknowledgement of local contributions and knowledge.
The plundering of indigenous lands, with little regard for the rights or traditions of the communities from which they were taken, contributed to the erasure of indigenous knowledge systems but also perpetuated narratives of superiority and domination.
The repatriation and restitution of natural sciences collections seek to redress these historical wrongs by returning objects But what about knowledge not just obejcts??. This process involves not only the physical return of specimens but also the recognition of indigenous sovereignty and the restoration of agency over cultural heritage. It is a step towards reconciliation, acknowledging the intrinsic value of indigenous knowledge and the interconnectedness of scientific understanding with cultural identity.
One of the most significant challenges in the repatriation and restitution process is navigating the complexities of ownership, provenance, and cultural heritage laws. Many natural history institutions grapple with questions of legal jurisdiction and ethical responsibility, weighing the demands of indigenous communities against the obligations of stewardship and preservation. Collaborative frameworks and dialogues between museums, researchers, and indigenous representatives are essential for fostering mutual understanding and crafting equitable solutions.
Moreover, the repatriation movement underscores the broader imperative of decolonizing scientific practice and education. It calls into question traditional hierarchies of knowledge and challenges the notion of objectivity in scientific inquiry. By centering indigenous perspectives and integrating diverse forms of knowledge, we enrich our understanding of the natural world and cultivate a more inclusive and equitable scientific community.
However, the journey towards repatriation and restitution is not without its complexities and tensions. It requires a delicate balance between the preservation of scientific heritage and the recognition of indigenous rights. Moreover, it demands a commitment to ongoing dialogue, negotiation, and reconciliation. Yet, the rewards are profound – not only in terms of rectifying past injustices but also in forging a more just and inclusive future for scientific inquiry.
The return and repatriation of cultural objects such as worked artefacts or ancestral remains is widely discussed, researched and practiced in ethnographic, anthropological and archaeological collections. However, the return of natural (unworked) materials (stones and rocks relevant to this project but this could also include animal skulls, taxidermy, pinned insects or herberia) from museums or institutions to indigenous lands is a rare occasions. Some of the few examples include:
- Field Museum in Chicago, Illinois, USA and Nama people of Namibia: In 2019 the Field Museum received a request from the Nama people of Namibia for the return of certain meteorite fragments, which were taken from a rock that was considered to be sacred and of cultural and spiritual significance. The fragments were taken in the early 20th century.
- National Museum of Finland and National Museum of Namibia: In 2019, negotiations about the return of two shards chipped from the Ondonga stone, sacred to the Ovambo people of Namibia, started and led to the return of the fragments to their rightful owners in 2023. In February 1886, the Finnish missionary Martti Rautanen was on a research trip in northern Namibia with the Swiss geologist Hans Schinz. During their travels they encountered a ritual power stone in Ondonga, a traditional kingdom of the Ovambo people in what is today northern Namibia. The two removed fragments from the sacred stone because they wanted to test if it was a meteorite. Touching the mighty stone was strictly prohibited by the law of the Ondongo Kingdom, and the two Europeans were charged with a crime against the state. Rautanen and Schinz had to pay large fines and Schinz was expelled from the country, however the fragments remained with Rautanen.
- Natural History Museum of Denmark and Greenlandic Cultural Heritage: The Natural History Museum of Denmark has collaborated with indigenous communities in Greenland to repatriate cultural artifacts and geological specimens. In 2016, the museum returned a collection of fossils and minerals to Greenlandic authorities, including specimens collected during Danish expeditions in the early 20th century.
- University of California, Berkeley and Pit River Tribe, California: The museum decided to repatriate a collection of sacred rocks to the Pit River Tribe in California. The sacred rocks, known as the NAGPRA Cultural Affiliation Rocks, were originally collected by researchers in the early 20th century from indigenous lands inhabited by the Pit River Tribe. These rocks held significant cultural and spiritual importance to the tribe, serving as markers for sacred sites and traditional ceremonies.
- Did these below incl geology?
- ? Canadian Museum of Nature (CMN) and Haida Gwaii Collection: In 2018, the Canadian Museum of Nature announced plans to repatriate a collection of fossils, rocks, and artifacts from Haida Gwaii, an archipelago off the coast of British Columbia, to the Haida Nation. The repatriation marked a significant step towards recognizing indigenous rights and heritage.
- ? National Museum of Finland and Sámi Cultural Heritage: The National Museum of Finland has been engaged in repatriation efforts with the Sámi people, the indigenous inhabitants of northern Scandinavia. In 2019, the museum returned a collection of Sámi cultural artifacts, including archaeological finds and geological samples, to Sámi communities in Finland and Norway. This repatriation initiative aimed to honor Sámi cultural heritage and foster greater collaboration between museums and indigenous communities.
- ? American Museum of Natural History (AMNH) and Indigenous Collections: The American Museum of Natural History has undertaken various repatriation efforts involving geological and natural history specimens. In one notable case, the museum returned a collection of sacred stones, known as the Zuni Salt Lake Collection, to the Zuni Tribe of New Mexico in 2017. These stones held cultural significance for the Zuni people and were repatriated in accordance with NAGPRA.
- ? Royal BC Museum and Indigenous Artifact Repatriation: The Royal BC Museum in Victoria, British Columbia, Canada, has been actively involved in repatriation efforts with indigenous communities in the region. In 2019, the museum announced plans to return a collection of artifacts, including geological specimens, to the Nuu-chah-nulth Tribal Council on Vancouver Island.