The story of the search for the remains of African chiefs executed by German colonial forces over a century ago highlights the ongoing challenges of reckoning with the injustices committed during colonial rule. Descendants of the victims, such as Isaria Anael Meli, have been searching for their grandfather’s remains for over 60 years. Recently, through the use of DNA research, two of the skulls belonging to those killed have been identified among a collection in a Berlin museum. This breakthrough has brought hope to the families, but there are still challenges to be faced in repatriating the remains and confronting Germany’s colonial past.
The executions took place in 1900 in what is now northern Tanzania, which was under German colonial rule at the time. The 19 men, including chiefs and advisers, were accused of plotting to attack German forces. The motivation behind these executions was a desire to assert German authority and suppress any possible uprisings. The bodies of the victims were buried in a mass grave near an acacia tree in Tsudunyi, but their heads were removed and sent to Germany.
For the descendants of these chiefs, the separation of the heads from the bodies represents a deep violation of their cultural beliefs and traditions. In Chagga culture, it is believed that the dead should be buried in their homesteads to continue watching over the living. The inability to fulfill this burial ritual may have had consequences for the families and their fortunes. The return of the skulls is seen as crucial for restoring peace and harmony in the communities affected by these executions.
The presence of these skulls in German museums reflects a broader historical trend of collecting human remains from colonized territories. During the 19th and early 20th centuries, European and North American institutions amassed large collections of skulls and other remains for various scientific purposes, including the discredited field of phrenology. These collections often included remains from Africa and other colonized regions. Acquiring these remains was seen as a way to support racist theories of racial hierarchy and establish European dominance.
Identifying the specific skulls belonging to the executed chiefs was a challenging task due to the lack of documentation and the size of the collection. However, DNA analysis proved to be a breakthrough. Eight skulls that potentially belonged to the executed men were identified in the collection through catalog markings. DNA samples from the descendants were compared to the remains, and two matches were found. The discovery of the skulls belonging to Mangi Molelia and Mchili Sindato Kiutesha Kiwelu has brought vindication and a sense of closure to their families.
Now attention turns to the repatriation process and the reckoning with Germany’s colonial past. Talks between German and Tanzanian authorities are underway to facilitate the return of the skulls. Repatriation can be a complex process, but the families are determined to bury their ancestors according to their cultural traditions.
This search for justice and closure highlights the ongoing challenges of confronting the injustices committed during colonial rule. Germany’s willingness to apologize for the executions is a step towards acknowledging its historical responsibilities. However, more needs to be done to address the broader issues of colonialism and its enduring impact on affected communities.
The story of the search for these skulls serves as a reminder of the lasting legacies of colonialism and the importance of remembering and honoring the victims of these injustices. It also raises questions about the ethics of collecting and displaying human remains in museums, particularly when those remains have been taken from colonized territories. By addressing these issues, we can contribute to a more just and inclusive society that respects and recognizes the dignity of all cultures and peoples.
