Ethics

In the past, the Egyptians asked the Berlin Museum to restitution one of the most important cultural properties of the Egyptian community for the head of Queen Nefertiti in different methods, but all attempts failed. There is no good reason why the Egyptians should not recover their cultural rights from the head statue of Nefertiti. In fact, since the statue of Queen Nefertiti's head was stolen from Egypt and placed in the Berlin Museum, the Germans have helped to form and build a strong tangible and intangible heritage identity. Therefore, it is ethical to respect the opinion of Egyptians, whether children, women, or men, to obtain a strong heritage identity like them because they really deserve to receive their cultural symbol. According to the ICOM Code of Ethics, Paragraph No. 6, each museum piece includes the nature of the cultural heritage of the environment in which it is made and reflects through it the national identity and ownership of the communities[140]. This moral text ICOM Code applies to the head of the Nefertiti statue because it was made in Egypt and represents a strong Egyptian woman, so the right imposed is that it remains in the environment among the society in which it was created.

Paragraph 6 of the ICOM Code of Ethics states the following:  
''6.2 Return of Cultural Property 
Museums should be prepared to initiate dialogues for the return of cultural property to a country or people of origin[141]. This should be undertaken in an impartial manner, based on scientific, professional, and humanitarian principles as well as applicable local, national and international legislation, in preference to action at a governmental or political level[142].
6.3 Restitution of Cultural Property
When a country or people of origin seeks the restitution of an object or specimen that can be demonstrated to have been exported or otherwise transferred in violation of the principles of international and national conventions, and shown to be part of that country’s or people’s cultural or natural heritage, the museum concerned should, if legally free to do so, take prompt and responsible steps to co-operate in its return[143].
6.4 Cultural Objects
from an Occupied Country Museums should abstain from purchasing or acquiring cultural objects from an occupied territory and respectfully all laws and conventions that regulate the import, export, and transfer of cultural or natural materials.''[144] The significance of the bust of Nefertiti can be seen in its meaning and representation for Egyptian society, particularly for women. In modern Egyptian culture, it is still regarded as a highly significant symbol for women. Various objects are all part of Egypt's cultural heritage, representing both the past and the present[145]. It is the legacy that enhances the culture and appreciation for it, as well as the people's identity. The significance of people and their culture, rather than the material importance of the objects themselves, should be the focus of heritage. The bust of Neferititi is always seen in the oriental narrative of "the most beautiful woman"[146].    

The bust depicts an important character in Egyptian history, and her role defines a lot of arguments in gender studies and the role of women in society. The various descriptions of Nefertiti and other Egyptian women demonstrate how the “male-dominated ideology of Western stereotypes of the Orient has been uncritically propagated, and how the bust was used to create new identities and assimilate to ancient Egypt”[147] rather than being studied and appreciated for its true representations. One of the most notable depictions of Nefertiti was during the 2011 uprising, where the image of the bust was modified to wear a gas mask to show support for women facing police violence[148]. The use of Nefertiti's bust was “not influenced by Western imperialism, but rather by indigenous communities of women and feminists calling on an ancestral image of power”[149]. This is just one example of Nefertiti's vast historical significance in modern Egyptian society. 

The main ethical case for Nefertiti's repatriation is summed up in how she has been kept for political and economic power as an "ambassador for Berlin”. The implications of this are that its historical and cultural significance is overlooked, and the numerous Egyptian requests for its return or repatriation over the years have been denied or dismissed. When cultural material is displayed outside of its original region, it loses context, which provides additional information about that item. The impact of Nefertiti being in the place she truly belongs and appreciating the sentiment behind it for the sake of history would not only empower Egyptians but also have a slew of positive social, economic, and political implications. It is also important to question museums' due diligence, and in this case, Borchardt's unethical behaviour and how it left Egypt is an important ethical topic to discuss.

On the basis of repatriation, it should be remembered that many artefacts were removed when Egypt was oppressed or incapable of preventing removal, and that the museum that holds them has no real right to that object[150]. Even in terms of legality, the Bust of Nefertiti was smuggled, with Borchardt purposefully giving Egypt the impression that it was of little value, even lying about the material it was made of. Gert von Paczensky demonstrated in his 1984 book "Nefertiti Wants to Go Home" that the division of the site at the time was also legally questionable[151]. Legalities in repatriation are important, but in order to solidify relationships, a significant shift in consciousness and perception is required. This necessitates fewer legal and political solutions and more ethical ones.