A Public Statement On Repatriation of Naga Ancestral Remains

Forum for Naga Reconciliation
Public Statement
on
Repatriation of Naga Ancestral Remains
Introduction
The Forum for Naga Reconciliation (FNR), the Pitt Rivers Museum (PRM) and
Naga researchers from the University of Edinburgh and the University of
Melbourne have been collaborating to find ways forwards towards the future
care of Naga ancestral remains in the Museum’s collections.
When PRM opened their doors on September 22, 2020, after being closed for a
period of 5 months due to the COVID-19 pandemic, they removed human
remains from their exhibition displays. This was a result of their
comprehensive review, and renewed efforts to work with different communities
to return ancestral human remains taken during the period of Britain’s
imperialism. The Naga human remains are part of this endeavour, and Naga
ancestral human remains have been taken down from their exhibits and stored
in boxes. Currently, approximately 214 Naga ancestral remains (a combination
of skeletal ancestral remains and objects made with components such as human
hair or bone) are in the Museum’s care.
Dr Dolly Kikon, a Naga anthropologist, and Associate Professor at the

University of Melbourne, on reading of PRM’s initiative in The Guardian,
contacted the Museum’s Director to ask about the status of Naga ancestral
human remains. Afterwards, she discussed with the FNR regarding the Naga
ancestral remains in PRM. Eventually, the PRM reached out to the FNR due to
its involvement in reconciliation work, which led to a dialogue examining
issues together around repatriation of ancestral remains, the processes and
procedures involved, and its intersection with reconciliation and social healing.
Based on these preliminary discussions with PRM, the FNR initiated
discussions and conversations within Naga communities to assess and
understand the issue of ancestral remains by interacting with various
individuals from all over the Naga areas.
The PRM has expressed it is keen to work with FNR, “We know the FNR’s
ongoing work on issues of healing, forgiveness, reconciliation, and mending
historically difficult relationships within the Naga context, will be of crucial
importance to help us to enable meaningful discussions among the Naga
traditional elders, leaders and representatives of indigenous communities
regarding the future care of these remains, including their restitution if and
when requested.” In its strategic plans, the PRM has expressed its commitment
to “a process of redress, reconciliation and social healing through collaboration
with stakeholder communities through openness and listening with a focus of
mending historically difficult relationships.”
The Process and Time Frame

The repatriation process of ancestral remains is inter-disciplinary and consists of
several phases. The phases include Public Engagement, Provenance Research
(identification of closest legitimate group or community that can claim
ownership of the ancestral human remains), Documentation of opinion from
different Naga cultural communities, making an Official Claim for repatriation
based on response received from the communities, Visit of Naga cultural
communities (tribes) to the PRM for examining the ancestral remains and
fostering dialogue, and Approval and Returns of the ancestral remains.
The entire process may take anywhere between 8-15 years. Throughout this
journey, the method we employ is participatory research which involves
community engagement, field research, building public awareness and
consensus, and adherence to international law. Further, the process is guided by
a commitment to nurture reconciliation and healing, promote activities and
reflection around decolonizing methodologies, and incorporate cultural
practices and legal instruments that honor the rights of indigenous peoples.
FNR as Facilitator
The FNR’s role is that of a facilitator to develop and enable a Naga response to
PRM’s invitation regarding the care and/or return of Naga ancestral human
remains currently stored at the museum. This involves initiating a process of
open dialogue, research, and consultation with Naga cultural communities
(tribes), civil society, churches, and the Nagaland state government.
Recognizing that the process needs to be an inclusive, participatory

collaborative and community-led process, the FNR has officially written of the
unfolding process to the Naga tribe organizations. FNR has had meetings with
some of those who responded and are still waiting to hear from those who are
yet to respond. On the issue of ancestral human remains, the PRM primarily
engages with the community since the surviving descendants of the ancestral
remains or the community need to be closely involved when making the claim.
As the process develops in substance, FNR will reach out to consult with the
Nagaland state government and share the opinion of the people.
FNR understands this is an ongoing process of consultation at multiple levels

across society which will take place incrementally – one step at a time. The
FNR is clear that the Naga people who have the ownership of the process will
decide the future of the Naga ancestral human remains.
Recover Restore and Decolonise Team - RRaD

To facilitate and consolidate the various activities surrounding the ancestral
human remains, the FNR formed the Recover Restore and Decolonise (RRaD)
team to study and network with indigenous experts, conduct participatory
action research, and generate public awareness. If the Naga people decide to
repatriate the human remains, RRaD’s responsibility will be to develop a strong
and viable case to make an official claim to the University of Oxford. The FNR
requested Dr Dolly Kikon and another Naga anthropologist, Dr Arkotong
Longkumer, Senior Lecturer at the University of Edinburgh, UK, who already
has an ongoing association with PRM, to assist and be part of the RRaD team.
RRaD has already begun multiple activities such as gathering information

through interviews, informal interaction, focus groups, workshops, survey
questionnaire, etc; consultation with community leaders and young people;
public engagement and awareness building through PRM videos, public
lectures, comic book, videos, etc. The team has engaged and will continue to
learn from other communities already undergoing the process of repatriation of
ancestral human remains.
Going forward, the RRaD team will evolve, broaden, and expand to include
more researchers. FNR has requested the Naga tribal organizations it has met to
suggest researchers to be part of RRaD, especially during the phase of
provenance research.
A Naga Pathway
FNR is conscious and mindful of the Naga peoples’ complex historical context
and narratives. The Naga experience with colonization is one that continues to
this day. While acknowledging the roots of colonialism, we need to have the
ability to focus and engage with both past and current experiences. For instance,
FNR has learnt from our work on reconciliation and healing that we need to
engage with the burdens of our violent colonial history in order to heal from
current traumas and pains. We cannot compartmentalize history by disengaging
the present from the past.
In the Naga context, engaging with repatriation needs to occur in the context of
decoloniality. Only then can we create a Naga pathway that responds to
questions of repatriation and colonial violence. This calls for open mindedness
and diligence from people of all walks of life and disciplines to explore the
Naga path. Repatriation is not just about bringing our ancestors back to their
rightful place, it is about creating spaces to tell our own stories and histories, to
change the way we see ourselves and find new ways of looking at and
understanding ourselves and each other. In essence, repatriation is about justice,
rights, identity, dignity, culture, sacredness, and spirituality. It is a form of
decolonizing the mind and an emancipatory politics.
A Naga pathway needs to be dynamic. While it is robust in its response to the

Naga situation, it must also be relatable, interactive, and contributing to the
international processes and discourses around repatriation. We are aware that
some of the concepts and terms related to repatriation are new to many people
in the Naga context. Yet, we acknowledge that human movement and flow of
knowledge is much more fluid in today’s world. Therefore, no community or
academic discipline lives in isolation nor does it have monopoly over the terms
and concepts they use. Hence, while terminologies may be universal, the
character, meaning, experiences, and applications need to be defined,
contextualized, and implemented according to the historical context and
narrative of a people.
FNR and RRaD are committed to reflecting and centering the process on Naga
wisdom, narratives, and values, while also learning from other communities,
when forging a Naga pathway.
An elder in Longleng told the RRaD team, “How can our ancestors be at peace
when they are hung on museum walls. Their spirits must be restless.” Whether
Naga ancestral human remains continue to remain in boxes in the care of PRM
or return to their rightful place in the Naga homeland, will depend on the Naga
people.
As a facilitator, FNR is open to engaging in dialogue. We invite suggestions

and constructive criticism as we make the way forward together. We request all
criticisms to be directed to FNR, and not personalize and depoliticize the Naga
process by directing it to individuals.
Issued by:
Forum for Naga Reconciliation Date: May 19, 2023.

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Forum for Naga Reconciliation

Dr Dolly Kikon, a Naga anthropologist, and Associate Professor at the

The Process and Time Frame

Recognizing that the process needs to be an inclusive, participatory

FNR understands this is an ongoing process of consultation at multiple levels

Recover Restore and Decolonise Team - RRaD

RRaD has already begun multiple activities such as gathering information

A Naga pathway needs to be dynamic. While it is robust in its response to the

As a facilitator, FNR is open to engaging in dialogue. We invite suggestions

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