To date, the Vatican has returned 62 Indigenous cultural artifacts—mostly ceremonial objects and funerary items—to Canada. This action is an important step toward government healing and reconciliation with First Nations, Inuit and Métis communities. These artifacts, photographed more than a century ago, had been kept in the Vatican museums and vaults since their confiscation. One of the returned items is a unique Inuit sealskin kayak from the western Arctic. As an important chapter in “unpacking” the complex relationships between our industries, it’s no longer just a dream – it’s a reality.
It was not until the 1925 Vatican Mission Exposition that the artifacts were ever brought to Rome. This 13-month-long exhibit was designed to do just that—increasing the Church’s positive global influence. The Vatican’s position is that these objects were gifts to Pope Pius XI. He was at the helm of the Church during the time period from 1922 to 1939. Indigenous peoples of Canada would strongly contest this claim. They contend that the history in which these objects were obtained poses some substantial issues surrounding consent.
Historical Context and Controversy
The return of these artifacts comes amid increasing calls from Indigenous groups for their repatriation. Then in 2022, the movement went supernova. A delegation of First Nations, Inuit and Métis travelled to Rome to participate in discussions with Pope Francis about the actions taken against Indigenous people in residential schools.
Cody Groat, Assistant Professor of History and Indigenous Studies, noted the highly disputed nature of the “gifting” claim. He remarked, “It’s highly contestable that this was the meaningful ‘gifting’ of items,” highlighting the complexities of historical relationships between Indigenous peoples and colonial institutions.
Pope Francis acknowledged the historical grievances during his address, stating, “The evil committed by so many Christians against the Indigenous Peoples” must be recognized and addressed. His comments highlighted the need for continuing reconciliation and the work still needed on this path toward healing.
Significance of the Return
The return of these artifacts symbolizes something much deeper, and it is an important act of healing for many Indigenous peoples in Canada. They view these objects as “cultural ancestors with a sentience or life of their own,” according to Groat. This view sheds light on the profound spiritual bond that Indigenous peoples share with their historic landscapes and sites.
Cindy Woodhouse Nepinak described the repatriation as “an important and emotional moment for many First Nations across the country.” In the words of Natan Obed, President of the Inuit Tapiriit Kanatami, we were all “thrilled at this return.” He stated, “We are looking forward to being able to unpack the items in the coming days and to have Inuit leadership and Inuit experts understand exactly where these items come from in each of our communities and to share that knowledge not only with Canadian Inuit but with Canada as a whole.”
Groat further emphasized that these artifacts will assist in “the continuity and revitalization of our cultural practices,” reinforcing their importance beyond mere historical relics.
A Step Towards Reconciliation
Last month, the Holy See and the Canadian Conference of Catholic Bishops confirmed their return of these artifacts. We commend this move as an example of a robust commitment to addressing historical injustices. Above all, this action signposts positive resurrection in the relationship between the Catholic Church and Indigenous peoples. This encouraging trend is evident in Canada, and indeed globally.
Cody Groat remarked on the significance of this moment, stating, “It’s promising to see (Leo) taking such meaningful action so early in his Papacy, hopefully setting the stage for renewed relationships.” The repatriation represents a broader move towards recognizing injustices of the past and working towards a more just, equitable future.
