In the year 1802, a stunning marble procession of horses, humans, and gods was carefully removed from Athens and taken to the port of Piraeus for a long and arduous journey. At the same time, an igneous rock slab adorned with Greek and hieroglyphics was loaded onto a ship and set sail across the Mediterranean. Winged lions, later known as the colossal pair, embarked on a treacherous voyage down the Tigris to Baghdad, eventually making their way to the Atlantic Ocean. In 1868, a magnificent heavy-browed head traveled all the way from Polynesia to London, where it found its new home within the magnificent British Museum.
When the British Museum first opened its doors in 1759, it was an unprecedented institution. Scholars now refer to it as an “encyclopedic museum,” an establishment that aims to encompass the entire story of human culture through its vast collection of artifacts. This concept became widely adopted, with the Louvre in Paris and museums like the Met and Getty in the United States following suit. However, these encyclopedic museums have faced scrutiny regarding the acquisition of their treasures, prompting discussions about potential repatriation.
Reversing the acquisition of ancient artifacts is no simple task. The original parties involved are long gone, and establishing rightful ownership can be complex. Museum curators also have concerns about the preservation and security of priceless objects if they are returned. Despite these challenges, it is clear that some items in encyclopedic museums should be returned to their rightful communities. But what happens once these objects are returned? Could there be a new form of encyclopedic museum, and if so, what would it look like?
To explore this idea, I spoke with Erich Hatala Matthes, a philosophy professor at Wellesley College who specializes in cultural heritage. I asked him to imagine a world where all precious cultural artifacts were returned to their countries of origin. Matthes expressed his concerns about a world where artifacts are segregated into single-culture museums, noting that cultures are interconnected. Museums have the power to demonstrate these connections, allowing visitors to witness the influence of one culture on another. For example, in the British Museum, one can admire a porcelain vase from the Ming dynasty and then observe how it inspired a delftware plate from 17th-century Amsterdam.
These connections between cultures can lead to a profound experience for museum visitors. The philosopher David Carrier argues that museums offer a mystical encounter with different cultures, expanding one’s sense of self and memory. Encyclopedic museums, in particular, provide an opportunity to explore the interconnected human story. Mary Beard, a British Museum trustee, states that encyclopedic museums allow the world to represent itself to itself.
In a world where repatriation is the norm, a reconstituted encyclopedic museum would need to build its collection through consent. I envision an international trust that only houses artifacts freely lent by nations. Similar to the coveted UNESCO World Heritage Site designations, national governments may seek inclusion in this international museum as it becomes the primary institution telling humanity’s story on a grand scale.
This arrangement would also help avoid the presentation errors made by Western museums in the past. For instance, the Zuni Native American tribe’s elongated figures were intended to disintegrate in the elements. However, they were preserved intact and displayed in Western museums, which upset the tribe’s elders. In an international encyclopedic museum, contributing nations can dictate the terms of display for their artifacts. However, it is crucial to avoid imposing a Western model of the museum on the world, as that would be a form of imperialism.
Nana Oforiatta Ayim, an art historian from Ghana and a proponent of repatriation, believes in the possibility of a reconstituted encyclopedic museum based on consent. However, she emphasizes the need to dismantle the current idea of an encyclopedic museum and rebuild it with new principles. She argues that many museums, including the British Museum, were initially established to study the “other,” with the West as the center and subject. Embracing different approaches to objects and heritage is crucial to creating a truly inclusive encyclopedic museum.
Now, the question arises: where should this museum be located? To truly represent all of humanity, an encyclopedic museum should aim to be accessible to as many people as possible. While existing encyclopedic museums are mainly found in Western cities, which represent a small portion of the world’s population, a reimagined museum spread across multiple locations would be ideal. Cities like Shanghai, Mumbai, Jakarta, Lagos, Kinshasa, and São Paulo could serve as host cities, allowing millions of people from the global South to access a world-class museum.
This new encyclopedic museum would not only house artifacts but also redistribute intangible goods. For example, when Chile agreed to host observatories, it negotiated telescope time for local astronomers, resulting in significant contributions to the field. Similarly, an international encyclopedic museum could provide opportunities for researchers and scholars from around the world to collaborate and contribute to the study of human history.
In conclusion, a reconstituted encyclopedic museum based on consent and inclusivity holds great potential for representing the interconnectedness of human cultures. By embracing diverse approaches to objects and heritage, such a museum would create a true global dialogue and foster a deeper understanding of our shared human story.
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