Debates about the ownership of cultural heritage have been ongoing between colonizer and colonized countries. It has only been recently that the Netherlands has been reflective of its colonial...Show moreDebates about the ownership of cultural heritage have been ongoing between colonizer and colonized countries. It has only been recently that the Netherlands has been reflective of its colonial history and has returned 472 looted art objects back to Indonesia that came into Dutch hands during the colonial period. However, Indonesia has been requesting the return of cultural heritage objects since the 1960s, with its aim to support a new national narrative of the Indonesian state. The Netherlands has been unwilling to return objects due to a loss of power in the colonies and a loss of cultural control. This thesis explores the colonial thought and power structures that underlie the discourse on the restitution of colonial artifacts, such as in the case study of the Java Man remains. By performing an adaptation of a Critical Discourse Analysis (CDA) and employing concepts such as heritage, universal value, looted, and restitution, this thesis argues that the Dutch state and institutions, such as Naturalis, claiming ownership of the looted artifacts proves to reflect the presence of a lingering colonial way of thinking, where the West is thought of as superior in terms of scientific research and architecture. The exhibition Early Humans where the Java Man remains are stored and presented, lacks information regarding the excavation of the artifacts and the colonial context they were found in. The lack of information regarding the colonial history reaffirms the power structures of the museum, linked to their colonial past of collecting. By analyzing the discourse surrounding the remains, this thesis aims to add how such colonial thinking and power structures have been reinforced through the debate of cultural heritage ownership.Show less
This thesis deals with the repatriation of Rwandan refugees to Rwanda. In the following paper, Megan Bradley's Theory of Just Return is applied to a new case study, the situation of Rwandan...Show moreThis thesis deals with the repatriation of Rwandan refugees to Rwanda. In the following paper, Megan Bradley's Theory of Just Return is applied to a new case study, the situation of Rwandan refugees in Uganda and their return to Rwanda. By focusing on the policies implemented to facilitate the reintegration of the returnees, this thesis explores the new relationship between state and returnee as well as the importance of redress in repatriation.Show less
The thesis analyses the case of Liuquan mummy, which marked the first repatriation trial between China and the Netherlands in history. The thesis first gives an overview on the attitudes towards...Show moreThe thesis analyses the case of Liuquan mummy, which marked the first repatriation trial between China and the Netherlands in history. The thesis first gives an overview on the attitudes towards the repatriation in the world and the history of some Chinese cultural properties in the Netherlands. Secondly, the thesis provides the historical background of Liuquan mummy because with the human remains involved in the repatriation, identification on the source community and the relationship of descendants are necessary. Meanwhile, the historical background emphasizes how the Liuquan mummy was stolen and how it ended up in the Netherlands. Moreover, the thesis also studies the different attitudes and the evidence held by both the Chinese government and the Dutch owner. The importance of the case is on the issue of ownership and Liuquan mummy enables the thesis to discuss the ownership in two directions: cultural objects and human remains. The thesis will consult both the international legal framework as well as the domestic legal framework on the issue of repatriation in order to build a theoretical perspective on the current repatriation of cultural objects especially in China and the Netherlands. In here, it introduces the related international conventions and the history in the terms of repatriation, which emphasize the role of the conventions playing in the negotiation of the repatriation. Yet, Liuquan mummy is not just about a cultural object, it also contains human remains. Therefore, the thesis uses the legal framework on the repatriation of human remains to build another theoretical perspective, which concentrates on both the indigenous human remains and the non-indigenous human remains. Furthermore, the thesis also concludes some 111 significant factors which may contribute to solve the ownership problem such as the ‘innocent acquisition system’. The three research questions of the thesis are: What are the different conflicts between the domestic recognition of legal status of ‘Liuquan Mummy’ in China and the Netherlands?; secondly, Is there any bilateral or international convention, treaty in aid of settling the dispute over ‘Liuquan Mummy’ ? and When human remains are considered as ‘heritage’ or ‘cultural objects’, what is the current state of the art regarding to human remains and their repatriations?. Besides, after the case has been brought to the Amsterdam court, there are many other new changes appear. Thus, the thesis concludes the new findings and analyses the role of these new changes to the lawsuit and the repatriation. In the end, the thesis provides some constructive suggestions to the case and the future of other similar cases.Show less
In February 2018, six aid agencies released a report expressing their concern about the 'premature' return of Syrian refugees. The situation in Syria is still unstable and seven years of war have...Show moreIn February 2018, six aid agencies released a report expressing their concern about the 'premature' return of Syrian refugees. The situation in Syria is still unstable and seven years of war have reduced much of the country to rubble. This study defines the motives for the so-called 'spontaneous' and 'voluntary' return of Syrian asylum-seekers and refugees from the Netherlands.Show less
This thesis aims at investigating the role of circumpolar shamanistic objects in several European and Russian ethnographic museums, comparing this role to that played by similar objects at North...Show moreThis thesis aims at investigating the role of circumpolar shamanistic objects in several European and Russian ethnographic museums, comparing this role to that played by similar objects at North American museums. This was accomplished through the use of relevant literary research, object research (via Museum Catalogues and TMS), and personally conducted interviews of curators, researchers, and associated members of the respective ethnographic museums under study—the National Museum of Ethnography in Leiden (NME), the Ethnologishes Museum in Berlin (EMB, the Russian Ethnographic Museum in St. Petersburg (EMS, Museum of Archaeology and Ethnography of Siberia at Tomsk State University (MAE, and the Museum of Cultural History in Oslo (MOCH).First, in order to better understand shamanistic objects from native point of view, a discussion is raised concerning the anthropological theories of animism, perspectivism, and especially personhood. The discussion shows how shamanistic objects need to be perceived as having human-like qualities similar to that of a human person. Therefore, I believe that the housing, and especially the display of shamanistic items and their contextual narratives should pose as an ethical issue for ethnographic museums. Furthermore, I show that western museological practices clashes head on with native views, as seen in source community collaborations. External political pressures causes museums to collaborate with native groups, so I propose, therefore, that in order for museums to become a transparent, public educational environment, that they trend in the footsteps of the Museum of Cultural History in Oslo (MOC), make certain compromises, and repatriate shamanistic objects to native community museums if need be. In this line of thought, I propose that museologists should start an investigation and figure out, with extensive research, how native groups perceive the cultural and social implications of shamanistic objects. A possible, but necessary, outcome could be the repatriation of these ceremonial items to native community museums. I suggest that this latter enactment will enable native groups to interact with the material culture made by their ancestors and help rebuild their cultural identity. Additionally, this will also enable museums move beyond the constraints of source community collaborations and instead freely practice museology, where exhibition making can be enticing for public viewers to enjoy.Show less
