Abstract
Since African nation-states began to gain their independence in the mid-twentieth century, they have fought for the repatriation of cultural artifacts and human remains as an integral part of continental processes of decolonization. Using the concept of the “afterlife of genocide” as a method for understanding transformed but still ongoing processes of genocidal dispossession, this paper engages the relationship between the organizing colonial logics of the 1904-1908 German genocide of Ovaherero and Nama people in South West Africa and the continued presence of Ovaherero and Nama skulls in Euroamerican museum institutions.
Sign-in/Register to access full text options 
Talk to us
Join us for a 30 min session where you can share your feedback and ask us any queries you have
Schedule a callDisclaimer: All third-party content on this website/platform is and will remain the property of their respective owners and is provided on "as is" basis without any warranties, express or implied. Use of third-party content does not indicate any affiliation, sponsorship with or endorsement by them. Any references to third-party content is to identify the corresponding services and shall be considered fair use under The CopyrightLaw.
