Paris, France – August 26, 2025 – In a landmark act of historical reconciliation, France has returned three colonial-era skulls to Madagascar, including one believed to be that of King Toera, a Malagasy monarch brutally decapitated by French troops during a 19th-century massacre. The ceremonial handover, which took place on Tuesday in Paris, marks the first restitution of human remains since France passed a groundbreaking law in 2023 facilitating the return of such artifacts to their countries of origin. The skulls, belonging to members of Madagascar’s Sakalava ethnic group, were formally presented to a Malagasy delegation led by Madagascar’s Culture Minister, Volamiranty Donna Mara, in a somber yet symbolically significant event that underscores France’s ongoing efforts to confront its colonial past and foster a new era of cooperation with its former colonies.
A Painful Legacy of Colonial Violence
The return of the skulls is a poignant acknowledgment of the brutal history of French colonialism in Madagascar, an Indian Ocean island nation that was annexed as a French colony in 1896 following a series of military campaigns. Among the most harrowing episodes was the 1897 massacre in the Menabe region, where French troops, seeking to consolidate control over the island, clashed with the Sakalava people, a prominent ethnic group known for their resistance to colonial rule. During this conflict, King Toera, a revered leader of the Sakalava, was beheaded by French forces, and his skull was taken as a trophy—an act that symbolized the dehumanization and violence of colonial conquest.
The skull, presumed to be King Toera’s, along with those of two other Sakalava individuals, was transported to France and placed in the collections of the Muséum National d’Histoire Naturelle (MNHN) in Paris. For over a century, these remains were stored alongside hundreds of other human remains from Madagascar and other colonized regions, often displayed or studied as scientific curiosities in a manner that disregarded their cultural and spiritual significance. The practice of collecting human remains during the colonial era was widespread among European powers, reflecting a broader mindset that justified the exploitation and dehumanization of colonized peoples under the guise of scientific inquiry.
French Culture Minister Rachida Dati, speaking at the handover ceremony, acknowledged the moral and ethical weight of this history. “These skulls entered the national collections in circumstances that clearly violated human dignity and in a context of colonial violence,” she said. “Their return to Madagascar is an act of justice, a recognition of the wrongs committed, and a step toward healing the wounds of the past.” Dati’s remarks underscored France’s commitment to addressing the legacy of its colonial actions, a process that has gained momentum in recent years as former colonies demand the repatriation of looted artifacts and human remains.
A New Era of Cooperation
For Madagascar, the return of the skulls is a deeply emotional and symbolic victory, marking a significant milestone in the nation’s quest to reclaim its cultural heritage and honor its ancestors. Madagascar’s Culture Minister, Volamiranty Donna Mara, described the handover as “an immensely significant gesture” that opens “a new era of cooperation” between France and Madagascar. Speaking at the ceremony, held at the MNHN, Mara emphasized the profound impact of the skulls’ absence on the Malagasy people, particularly the Sakalava community, for whom the remains hold immense spiritual and historical importance.
“Their absence has been, for more than a century, 128 years, an open wound in the heart of our island,” Mara said, her voice heavy with emotion. “These are not mere artifacts; they are the remains of our ancestors, our kings, our people. Their return restores dignity to our history and allows us to begin the process of healing.” Mara’s words resonated with the delegation of Malagasy officials, historians, and Sakalava community representatives who traveled to Paris for the occasion, many of whom wore traditional attire to honor the solemnity of the event.
The repatriation follows years of advocacy by Malagasy historians, cultural activists, and community leaders, who have long called for the return of human remains and cultural artifacts taken during the colonial period. The Sakalava, one of Madagascar’s largest ethnic groups, have been particularly vocal in their demands, citing the spiritual significance of their ancestors’ remains in their cultural and religious practices. In Sakalava tradition, ancestors are revered as guardians of the community, and their remains are often central to rituals that maintain social and spiritual harmony. The desecration of King Toera’s skull, taken as a colonial trophy, has been a source of deep pain for the Sakalava, symbolizing the broader trauma of colonial subjugation.
The Legal Framework: France’s 2023 Restitution Law
The return of the skulls was made possible by a landmark French law passed in 2023, which facilitates the restitution of human remains and cultural artifacts to their countries of origin. The legislation, enacted after years of debate and pressure from former colonies, marks a significant shift in France’s approach to its colonial legacy. Prior to the law, the repatriation of human remains was hindered by legal barriers that classified such items as part of France’s national heritage, making their return a complex and often impossible process. The 2023 law streamlines the process by establishing a framework for identifying and returning remains, prioritizing those acquired through colonial violence or unethical means.
The law also established a joint scientific committee, composed of French and Malagasy experts, to oversee the identification and repatriation process. The committee’s work was critical in confirming that the three skulls belonged to members of the Sakalava ethnic group, though it could only “presume” that one belonged to King Toera due to the lack of definitive documentation from the colonial era. “The identification process was rigorous but challenging, given the historical gaps in record-keeping,” Dati explained during the ceremony. “While we can presume the skull of King Toera is among those returned, the uncertainty does not diminish the importance of this act of restitution.”
The committee’s findings highlight the broader challenges of repatriating human remains, many of which were collected without proper documentation or consent during the colonial period. In the case of Madagascar, the MNHN holds an estimated 1,200 human remains, including skulls, bones, and other skeletal fragments, most of which were acquired during the 19th and early 20th centuries. The return of the three skulls is seen as a first step, with Malagasy officials expressing hope that further restitutions will follow.
The Historical Context: Colonial Violence in Madagascar
The repatriation of King Toera’s presumed skull and those of the two other Sakalava individuals cannot be fully understood without examining the historical context of French colonialism in Madagascar. The island, located off the southeastern coast of Africa, was a thriving hub of trade and culture long before European contact. By the 19th century, Madagascar was ruled by a series of powerful kingdoms, including the Merina and Sakalava, which maintained sophisticated political and social systems. The Sakalava, in particular, were known for their maritime prowess and resistance to external domination, establishing a powerful kingdom along the western coast of the island.
France’s interest in Madagascar grew in the late 19th century as part of the broader “Scramble for Africa,” during which European powers carved up the continent for colonial exploitation. In 1895, France launched a military invasion of Madagascar, defeating the Merina Kingdom and establishing a protectorate. The following year, Madagascar was formally declared a French colony, ushering in a period of intense exploitation and cultural suppression. The Sakalava, who had resisted French encroachment, faced brutal reprisals, including the 1897 massacre in Menabe that claimed the life of King Toera.
The beheading of King Toera and the removal of his skull to France was not an isolated act but part of a broader pattern of colonial violence and trophy-taking. European colonial powers frequently collected human remains as symbols of conquest or for pseudoscientific studies aimed at reinforcing racial hierarchies. These remains were often displayed in museums or used in anthropological research, further dehumanizing the individuals and communities from which they were taken. The MNHN, one of Europe’s leading natural history museums, became a repository for thousands of such remains, including those from Madagascar, Algeria, Senegal, and other colonized regions.
The Ceremony: A Moment of Healing and Reflection
The handover ceremony, held at the MNHN’s Jardin des Plantes in Paris, was a carefully orchestrated event designed to balance solemnity with hope for reconciliation. The skulls, preserved in archival boxes, were presented to the Malagasy delegation in a private room before a public ceremony attended by French and Malagasy officials, historians, and members of the press. The event was marked by a blend of French and Malagasy cultural elements, including a traditional Sakalava ritual performed by community representatives to honor the spirits of the deceased.
French Culture Minister Dati, who has championed the restitution process since taking office, spoke of the need to confront France’s colonial past with honesty and humility. “This is not just about returning objects or remains; it is about restoring dignity and acknowledging the humanity of those who suffered under colonial rule,” she said. Dati also announced plans to accelerate the identification and repatriation of other human remains in French collections, signaling a broader commitment to addressing historical injustices.
For Madagascar’s Culture Minister Mara, the ceremony was a moment of profound significance for her country and the Sakalava people. She recounted stories passed down through generations about King Toera’s courage and leadership, emphasizing his role as a symbol of resistance against colonial oppression. “To have his remains returned to our soil is to reclaim a piece of our history, our identity, and our pride,” she said. Mara also called for continued collaboration between France and Madagascar to ensure that other looted remains and artifacts are returned, including sacred relics and royal regalia still held in French museums.
Global Implications: A Turning Point in Restitution Efforts
The return of the skulls to Madagascar is part of a global movement to address the legacy of colonial looting and the ethical questions surrounding the storage of human remains in Western museums. In recent years, countries across Africa, Asia, and the Pacific have intensified demands for the repatriation of cultural artifacts and human remains, prompting European nations to reevaluate their colonial histories. France, under President Emmanuel Macron, has taken significant steps in this direction, including the 2020 return of 26 artifacts to Benin and Senegal and the 2023 restitution law that facilitated Tuesday’s handover.
The Madagascar restitution is seen as a model for other nations grappling with similar issues. Germany, for example, has returned human remains to Namibia and Australia, while the United Kingdom has faced pressure to repatriate remains and artifacts from its colonial empire, including the Benin Bronzes and Aboriginal remains. The process is often fraught with challenges, including legal barriers, ethical debates, and the difficulty of identifying remains with precision. However, the France-Madagascar collaboration demonstrates the potential for joint scientific and cultural efforts to overcome these obstacles.
The restitution also has implications for France’s broader relationship with its former colonies. Madagascar, which gained independence in 1960, has maintained diplomatic ties with France, but the colonial legacy remains a sensitive issue. The return of the skulls is expected to strengthen bilateral relations, with both countries expressing hope for expanded cooperation in education, culture, and economic development. Malagasy officials have also called for France to support efforts to preserve and display the returned remains in a manner that respects Sakalava traditions, potentially through the establishment of a national museum or memorial site.
Challenges and Future Steps
While the return of the three skulls is a significant achievement, it is only the beginning of a long process. The MNHN’s collection of Malagasy remains, estimated at 1,200 items, includes skulls, bones, and other fragments, many of which are yet to be identified or linked to specific communities. The joint scientific committee will continue its work to catalog these remains and determine their origins, a task that requires collaboration between historians, anthropologists, and community leaders.
The identification of King Toera’s skull, in particular, remains uncertain, as colonial records often lacked detailed information about the individuals whose remains were taken. This uncertainty has sparked debate within Madagascar about how the remains should be treated upon their return. Sakalava leaders have called for a traditional burial ceremony to honor the presumed king, while historians argue for further scientific analysis to confirm his identity. The Malagasy government has pledged to consult with the Sakalava community to ensure that the remains are handled in accordance with cultural and spiritual protocols.
The restitution also raises broader questions about the role of museums in preserving and displaying human remains. The MNHN has faced criticism for its historical practices, including the display of human remains in its galleries as recently as the 20th century. In response, the museum has committed to reviewing its collections and working with source communities to determine the fate of other remains. This process is likely to be contentious, as it involves balancing scientific interest with ethical considerations and the demands of descendant communities.
A Step Toward Healing
The return of the skulls to Madagascar is a powerful symbol of reconciliation, but it is also a reminder of the deep wounds left by colonialism. For the Sakalava people, the repatriation of their ancestors’ remains is an opportunity to honor their history and reclaim their cultural heritage. For France, it is a chance to acknowledge the wrongs of the past and build a more equitable relationship with its former colonies.
As the Malagasy delegation prepares to transport the skulls back to Madagascar, plans are underway for a national ceremony to welcome the remains and integrate them into Sakalava spiritual practices. The event is expected to draw thousands of attendees, including Sakalava elders, government officials, and international observers, underscoring the global significance of the restitution.
In her closing remarks at the handover ceremony, Minister Mara spoke of the broader implications of the moment. “This is not just about the return of three skulls; it is about restoring our history, our dignity, and our future,” she said. “It is a reminder that we are stronger when we work together to heal the wounds of the past and build a brighter future for our children.”
Conclusion
The repatriation of the three skulls to Madagascar, including the presumed remains of King Toera, is a historic milestone in France’s efforts to confront its colonial legacy and restore dignity to the victims of its past. The handover, facilitated by a 2023 law and years of advocacy by Malagasy leaders, marks a new chapter in France-Madagascar relations and sets a precedent for other nations grappling with the legacy of colonial looting. As Madagascar prepares to welcome its ancestors home, the world watches a nation take a significant step toward healing, reconciliation, and cultural restoration. The journey is far from over, but for now, the return of these skulls stands as a powerful testament to the enduring resilience of the Malagasy people and the transformative power of justice.
