Object Diplomacy: Cultural Restitution and Liberal Democracies' Colonial Legacy

This paper argues that the process of artifact restitution from Western museums to their countries of origin, particularly concerning African artifacts, transcends the mere rectification of historical injustices. Drawing on case studies from France and Germany, as well as fieldwork in Senegal and Namibia, the article challenges the conventional understanding of cultural restitution. It argues that while the process of artifact restitution from liberal democracies ostensibly represents a gesture of reconciliation and ethical responsibility, it inadvertently reproduces structural inequalities and reinforces neo-colonial dynamics. In the 21st century, museums have become key institutions where liberal democracies negotiate their historical legacies and national identities. I propose that cultural restitution serves as a pivotal catalyst in redefining the post-colonial identities of both donor and recipient nations, yet simultaneously reproduces existing hierarchies and structural inequalities. First, the paper posits that liberal democracies in the 21st century are employing ethnographic museum collections as a strategic tool in foreign policy, effectively transforming looted cultural artifacts into a form of political currency. Focusing on case studies from France and Germany, I introduce the concept of “object diplomacy", arguing that cultural restitution transcends mere repatriation of looted objects; it encompasses multifaceted dimensions of foreign policy. I demonstrate this claim by tracing key cases of cultural restitution by France and Germany, focusing on cases in the Musée du quai Branly - Jacques Chirac and the Humboldt-Forum Berlin. Second, the paper draws on fieldwork conducted in Senegal and Namibia in 2023-2024. Key cases, such as Omar Tall’s sabre and Hendrik Witbooi’s whip, demonstrate that restitution is not merely about the object or historical injustice but also about geopolitical concerns of former colonisers. This is evidenced through the analysis of trade agreements, foreign investments, and geopolitical competition in the respective region, which accompanied the repatriation of looted artifacts. Third, the paper frames these findings in a broader colonial history context. It challenges the conventional understanding of cultural restitution as an unequivocally positive step towards post-colonial healing and equity, positing that the way in which Western museums and governments handle restitution can maintain a narrative of dependency, marginalize local voices in the curatorial and interpretive processes, and reinforce neo-colonial dynamics. The section suggests a norm shift in the discussion from historical rectification to the broader implications of these actions on international relations, cultural diplomacy, and identity formation in a post-colonial world. The paper concludes by assessing the normative implications of these findings in the context of how liberal democracies might navigate their colonial past. It posits that while strategic political motivations for cultural restitution might be predominant, the act itself carries intrinsic value. This value is rooted in its potential to rectify historical wrongs, enhance the soft power of recipient states, and raise global awareness of historical injustices. In an era marked by a radical transformation of museums, the paper highlights the importance of material culture as a central element in how liberal democracies confront their colonial legacies.