The poetic and performative richness of Namibian memory cultures touches many people. Among the more well-known public events in this regard are the annual commemorations or Heroes Days by Ovaherero and Nama people at ancestral graves, whether in Okahandja, Omaruru or Gibeon. These were established from the 1920s onwards by survivors of the Namibian genocides 1904–1908 and fostered capacities for survival, mourning and community reconstruction after Germany’s colonial rule. Since then, they channel memorialisations about the experiences of colonial atrocities, death and loss of land, livelihoods and large-scale disenfranchisement. They successfully upheld transgenerational traditions of anticolonial resistance throughout the twentieth century and with reference to ongoing and entrenched colonial exploitation under South African colonial rule and for the sake of African politics of decolonisation. Integral to the commemorations were—and are—memorialisations of African pasts and, importantly, future pasts. However, they are only the more visible memorialisations which otherwise express themselves in more intimate, often family-related spaces. In its various articulations, they continue to craft transgenerational avenues for and of mourning and remembrance (Kavari et al., 2004; Förster, 2010; Biwa, 2012).