In 1868, British forces defeated Ethiopian Emperor Tewodros II at the Battle of Magdala, a pivotal conflict that shaped the colonial history of both nations. Following the victory, British soldiers systematically looted the Emperor’s fortress, seizing numerous sacred and cultural treasures. These artefacts, now held in various British institutions—including the British Museum and the Royal Collection—are at the heart of a growing diplomatic dispute. Ethiopia is set to launch a major campaign to reclaim these items, which are deeply sacred to the Ethiopian Orthodox TewahedoChurch, and restore them to their rightful place.
The planned campaign will formally begin next year, spearheaded by Ethiopia’s Ministry of Tourism and the Ethiopian Heritage Authority in partnership with the Ethiopian Orthodox Church. It is expected to take a multifaceted approach, involving both diplomatic channels and public campaigns, to advocate for the return of these cultural and religious artefacts.
Among the most significant items Ethiopia seeks to reclaim are sacred manuscripts, including the “Life of Mary” and “The Miracles of the Virgin Mary,” which were illuminated with intricate religious icons. These 18th-century works were commissioned by Ethiopian royalty, intended to commemorate the country’s deep Christian heritage. The manuscripts were taken as spoils of war and have since been held in the Royal Collection, which is part of the British monarchy’s personal estate.
Abebaw Ayalew Gella, the director general of the Ethiopian Heritage Authority, emphasized the cultural and religious significance of these manuscripts, stating, “It is immoral. You don’t just put them somewhere. They are sacred.” The Ethiopian Orthodox Tewahedo Church holds such illuminated manuscripts in reverence, with some being considered too sacred to even touch. The Ethiopian government believes that these cultural treasures, which were removed under violent circumstances, must be returned to Ethiopia as a matter of spiritual justice.
The call for the return of these items is not just a plea for the restoration of Ethiopia’s cultural heritage, but a demand for restorative justice. Prince Ermias Sahle-Selassie Haile-Selassie, a descendant of the Ethiopian royal family, urged the British monarchy to return these treasures, stating that it would be an act of “restorative justice” for Ethiopia’s historical wounds. The Royal Collection, which houses various treasures seized during the Battle of Magdala, also includes the personal items of Emperor Tewodros II, such as his golden slippers and the revolver he used to take his life after his defeat.
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This campaign represents the latest chapter in Ethiopia’s ongoing efforts to reclaim its history from Western museums and collections. The British Museum, where many of the artefacts are currently stored, has repeatedly faced criticism for its refusal to return looted items, including the Elgin Marbles from Greece. The British Museum Act of 1963 legally binds the institution to keep its collection intact, preventing the return of items unless they are repatriated under special circumstances. This law has proved a significant obstacle to the return of the Ethiopian artefacts, even though their removal was an act of imperial looting.
However, the Ethiopian government hopes that the political climate in the UK may be more favorable to repatriation under the current Labour leadership. Sir Keir Starmer, leader of the opposition, and Lisa Nandy, the Shadow Culture Secretary, have both expressed support for the return of the Elgin Marbles to Greece, signaling a shift in the UK’s stance on repatriation. Ethiopia’s efforts to reclaim the looted artefacts from the Royal Collection may find a sympathetic ear in the Labour Party, which has shown openness to revisiting laws that hinder the return of cultural items to their countries of origin.
Ethiopia is also seeking the return of religious artefacts known as Tabots, which represent the Arc of the Covenant and are central to the Ethiopian Orthodox faith. These sacred objects were taken during the same battle and are currently housed in the British Museum, though they are not displayed due to their religious significance. The Ethiopian Orthodox Church has long demanded their return, arguing that the Tabots are living representations of God on Earth and must be housed in Ethiopian churches where they can fulfill their religious functions.
In an effort to rally support for this cause, Ethiopian officials will launch a mass petition and public relations campaign. This campaign will involve prominent intellectuals and athletes, as well as international pressure, to sway public opinion and encourage the UK government to support the repatriation. In the past, there have been instances where similar efforts have been successful, such as when Queen Elizabeth II returned royal artefacts during a state visit to Ethiopia in 1965.
The Ethiopian government’s campaign is not just about recovering physical artefacts; it is also about restoring a sense of national pride and cultural dignity. As Ethiopia prepares for this significant diplomatic push, it hopes to inspire a broader global conversation about the ethics of cultural appropriation, colonial legacy, and the restitution of looted treasures.
While the legal and political challenges to repatriation remain formidable, Ethiopia’s determined campaign has already garnered international attention. If successful, it could set a powerful precedent for the return of cultural artefacts to their countries of origin, addressing long-standing grievances over the looting and exploitation of cultural heritage during the colonial era.
