Indigenous advocate Gilbert Whiteduck emphasizes the significance of repatriating Indigenous artifacts from the Vatican museum as a crucial step towards reconciliation. However, he stresses the importance of handling these items with utmost respect for their sacred nature.
Whiteduck, the education director for Kitigan Zibi Anishinābeg, highlights that the process of repatriation should involve proper ceremonies to honor the sacredness of the artifacts before they are returned to their original communities. He notes the need for careful consideration and reverence during this transition.
Recent discussions between the Canadian Catholic Church, the Vatican, and the Canadian Conference of Catholic Bishops (CCCB) indicate progress towards returning the objects by the end of the year. Despite this development, Whiteduck expresses concerns about the lack of official information regarding the specific artifacts earmarked for return to Indigenous communities.
The planned return of these items through a “church-to-church” donation process has drawn criticism from Cheyenne Lazore, who advocates for a transparent identification process to ensure each item is rightfully returned to its respective First Nation. Lazore, the manager of the Akwesasne Rights & Research Office, emphasizes the need for proper recognition and acknowledgment of the artifacts’ origins.
Following their return, the artifacts will be housed temporarily at the Canadian Museum of History in Gatineau, Que., where Indigenous representatives will collaborate with experts to determine their final destinations. This collaborative effort aims to ensure the respectful and accurate placement of the artifacts within their rightful communities.
Indigenous organizations have long called for the repatriation of artifacts taken during the dark legacy of the residential school era. The recent delegation of Indigenous leaders who met with Pope Francis in 2022 renewed these calls for repatriation, underscoring the historical significance and cultural importance of the artifacts to Indigenous communities.
In reflecting on the significance of the artifacts, Whiteduck emphasizes the need for a deeper understanding of the historical context and the impact of such items on Indigenous identities. He stresses that these artifacts hold profound cultural and spiritual significance beyond their physical form, embodying the rich heritage and stories of Indigenous peoples.
While the return of these artifacts signifies a step towards healing, Lazore points out that true reconciliation remains a distant goal, especially considering the ongoing trauma and unresolved issues stemming from the residential school system. She acknowledges the potential for the return of these items to bring closure and peace to affected communities but underscores the broader challenges that Indigenous peoples continue to face.
Some of the artifacts held at the Vatican, such as a human face mask from Haida Gwaii, a kayak from Inuvialuit, and a pair of beaded moccasins, were donated in the early 1920s at the request of Pope Pius XI. These items, among approximately 100,000 artifacts, have since become part of the Vatican’s permanent collection, symbolizing a complex history intertwined with Indigenous cultures worldwide.