An academic discourse, dialogue and debate on the Ovaherero and Nama genocide have been fiercely going on in Namibia since perhaps the time of publication of the original German version of a book titled Let Us Die Fighting by then East German historian Horst Drechsler in 1966 in the Democratic Republic of Germany. The English edition under the above-mentioned title was only published in 1981. Drechsler was perhaps the first historian after the 1918 Blue Book that really delved much deeper into the question of the genocide that was committed by the German colonial troops in Namibia between 1904 and 1908. Since then, many historians, sociologists, legal anthropologists and other scholars have waded into the debate by either concurring with Drechsler or rejecting his theory. Overwhelmingly, many of these scholars were of German origins, namely, Helmut Bley (1971), Karla Poewe (1985), Brigitte Lau (1995), Tilman Dedering (2024), Reinhart Kößler (2015), Werner Hillebrecht (2008), Henning Melber (2024), Jürgen Zimmerer and Joachim Zeller (2008), only to mention but a few. It can therefore be said that German scholars from different schools of thought have really discussed and are still keeping the fire burning on the issue of the Ovaherero and Nama genocide. The same discourse was also taken up by a few Namibian scholars in the preindependence era, namely, Peter Katjavivi (1988), Zed Ngavirue (1997), Mburumba Kerina (1981) and others. However, the truth is that in the preindependence era, the Ovaherero and the Nama genocide discourse among ordinary Namibians remained secluded among the eminent personalities and restricted to private spaces. Thus, since the end of the German colonial era in July 1915, ordinary Namibians of Herero and Nama origins wished for a day and time in their own life-time when they would be allowed to freely share their experiences and trauma of the 1904–1908 genocide committed against them by the German imperial army. For many direct survivors of the genocide, they were never to see the much anticipated day or time. They had to wait for another 75 years of colonial rule to pass in order to discuss the issue in public, with their own sovereign government. Thus, the Ovaherero and Nama genocide dialogue and negotiations had to be taken up in postcolonial Namibia by a set of generations that were born after the genocide of 1904–1908. The Ovaherero communities had already as early as five years after Namibia’s independence shown an intention to engage Germany on the issue of genocide. This was demonstrated when the former German Chancellor, Helmut Kohl and President Roman Herzog, visited Namibia in 1995 and 1998, respectively (Kößler, 2015, p. 237). At both occasions, representatives of the Ovaherero concerned groups wanted to meet the German dignitaries face to face, but they were denied an audience by Kohl and a serious hearing by Herzog. The German government’s continuous display of a lack in seriousness and urgency to take full responsibility for the genocide that its colonial troops committed against the Ovaherero and the Nama people, at the time, actually forced the Ovaherero groups in 2001 to institute legal proceedings against it and some German companies asking for 4 billion US dollars in reparation payments with the US courts. The court case was later dismissed on technical grounds.