ABSTRACT
Can it be that the children, grandchildren and great-grandchildren of victims still feel and perceive themselves as victims? In Namibia, many descendants of those who survived the genocide perpetrated by the German Schutztruppe in the early twentieth century certainly make such claims. These expressions are heard especially from Ovaherero, but are dismissed by many, probably too readily, as merely an instrumental argument to back up the claim for reparation pursued by leading Herero vis-à-vis the German state. Such dismissals miss the point of a deeply entangled and intersecting history, as well as ignoring memorial practice.2
