The long-standing demand for the return of the Benin Bronzes, looted by British colonial forces in 1897, remains a key issue in Nigeria’s cultural restitution movement.
Despite growing promises from Western institutions to return these priceless artefacts, the process has been slow and fragmented, raising concerns about the sincerity of these efforts.
The latest development in this ongoing struggle comes from the Netherlands, which recently announced plans to return 119 Benin Bronzes to Nigeria. However, the Dutch government stated that the transfer would happen “later this year,” sparking questions about the delay. If these artefacts were stolen, why do some Western institutions remain hesitant to return them?
The Benin Bronzes, made of brass and ivory, were looted when British forces invaded the Kingdom of Benin—now part of modern-day Nigeria—during a punitive expedition in February 1897. The invasion resulted in the theft of an estimated 3,000 to 10,000 cultural objects from the royal palace and other sites. These artefacts hold deep cultural and spiritual significance for the Edo people, making their forced removal a lasting wound in Nigerian history.
Following their seizure, the artefacts were dispersed across Western nations, including Germany, the UK, France, Belgium, and the US. Many were sold or placed on display in museums, where they have remained for over a century. The continued retention of these artefacts by foreign institutions has sparked ethical debates over their rightful ownership and the morality of profiting from colonial-era loot.
In 2002, the Benin Royal Palace and Nigeria’s Federal Ministry of Information and Culture formally requested the return of all cultural property looted in 1897. Since then, some countries have taken steps toward restitution. Germany returned 22 Benin Bronzes in December 2022, while the Smithsonian Institution in the United States repatriated 29 artefacts in October 2022. France returned 26 artefacts to the Republic of Benin in November 2021 but has yet to return any to Nigeria, where the Benin Bronzes originate.
While these efforts mark progress, they remain piecemeal. The UK, home to some of the largest collections of Benin Bronzes, has only made limited returns. The Horniman Museum and Cambridge University have returned a small number of artefacts, but the British Museum, which holds over 900 Benin Bronzes, has refused full repatriation. Instead, it has proposed “long-term loans” to Nigeria—an offer widely criticized as inadequate and condescending.
Belgium, another country with thousands of looted African artefacts, has also pledged to return stolen cultural property but has yet to take significant action. Meanwhile, the Netherlands’ vague timeline for the return of its 119 artefacts further exemplifies the hesitation of some Western institutions to fully commit to repatriation.
Critics argue that these delays and conditional returns stem from a colonial mindset that assumes Nigeria cannot adequately preserve its own heritage. Former British Museum director Hartwig Fischer previously defended the institution’s refusal to return the Benin Bronzes, suggesting that Western museums provide the “best possible conditions for conservation and accessibility.” Such statements reinforce the perception of Western superiority and undermine Nigeria’s cultural sovereignty.
The broader issue of cultural restitution is not just about artefacts; it is about acknowledging historical injustices and taking meaningful action to address them. The fragmented nature of repatriations suggests lingering reluctance among some Western institutions, often citing legal complexities and bureaucratic hurdles. However, for Nigeria, the return of the Benin Bronzes is about reclaiming its cultural identity and restoring dignity to a people long denied access to their heritage.
To strengthen its case for restitution, Nigeria must also ensure that it has the infrastructure and policies in place to safeguard these artefacts. Initiatives such as the Edo Museum of West African Art aim to provide a world-class space for the preservation and exhibition of returned treasures. Demonstrating a commitment to heritage conservation will help counter Western scepticism and accelerate the repatriation process.
At the same time, Western institutions must recognize their moral obligation to return looted artefacts unconditionally. The struggle for the return of the Benin Bronzes is not just a Nigerian issue—it is a global reckoning with the legacies of colonial exploitation. True restitution requires more than symbolic gestures; it demands a genuine commitment to justice, accountability, and respect for cultural heritage.
