In the Nigerian port town of Koko, a small museum holds secrets of a long-forgotten British invasion. The Nanna Living History Museum, designated a national monument in 1990, is fighting for recognition and repatriation of artifacts.
The sleepy Nigerian port town of Koko is home to the Nanna Living History Museum, a small but significant reminder of a forgotten British invasion that took place over a century ago. The museum, officially known as the Nanna Living History Museum, was designated a national monument in 1990 and is one of only 52 museums under the supervision of the ‘National Commission for Museums and Monuments’.
The museum features a vast collection of artifacts, exhibits, and interactive displays that bring history to life.
With a focus on preserving traditional craftsmanship and storytelling, visitors can experience the authentic way of life from centuries past.
The museum’s architecture itself is a testament to local design, blending seamlessly into its surroundings.
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The museum commemorates the life and legacy of Nanna Olomu, a Nigerian merchant prince who was forced into exile by the British in Accra in 1894. ‘Olomu’s wealth and influence had made him a thorn in the side of the British, who claimed he was obstructing free trade.’ The British launched a punitive expedition against Ebrohimi, the capital of Olomu’s trade, three years before their well-known invasion of Benin.
Nanna Olomu was a Nigerian politician who served as the Premier of Western Region from 1954 to 1960.
Born in 1912, he studied law at Lincoln's Inn in London before returning to Nigeria to practice law.
Olomu played a key role in shaping Nigeria's early politics, advocating for regional autonomy and self-governance.
He was a member of the Nigerian House of Assembly and later became the first Premier of Western Region under the Nigerian federal system.
Despite its historical significance, the Nanna Living History Museum is struggling to survive. The building has no public toilet or cooling system for the artefacts, which include items gifted to Olomu by colonial administrators. Termite infestation is also a major issue in one of the wings. When The Guardian visited, there was no electricity, and the room where Olomu’s tomb lies had to be illuminated by torchlight.
The museum’s board has expressed hopes that the global debate over reparation and restitution for colonial-era crimes will extend to Koko. ‘We have to continue pressing for the return of our properties,’ said Henry Erikowa, chair of the advisory board and custodian of the Itsekiri royal cemetery in Ijala-Warri.
Experts such as Allegra Ayida, an Itsekiri historian and doctoral candidate at Yale University, say that the discourse on reparation needs to extend beyond the general oversimplification of British colonial history in west Africa. ‘We need to include other overlooked groups and foster healing of historical wounds everywhere,’ said Ayida.
The debate over artefact repatriation is complex and contentious, with some arguing that items should be left abroad until local museums are better equipped to hold them. However, many Itsekiris say that this line of reasoning prevents communities in former colonies from owning and telling their stories.
Artefact repatriation refers to the process of returning cultural objects, such as artworks and artifacts, from a museum or collection in one country to its country of origin.
This issue has been debated for decades, with some arguing that artefacts belong to their communities of origin and should be returned, while others believe they are part of the global cultural heritage.
In 2019, France returned 26 artefacts to Benin, marking a significant step in repatriation efforts.
According to UNESCO, over 90% of African artefacts are housed in European museums.
‘It is a disservice to history and justice to assume that these items are better kept abroad,’ said Ayida. ‘Instead, restitution efforts should be coupled with support for capacity-building in local institutions.’
