Colonial injustice is not a distant wrong that passes away with time.1 It is an everyday reality that reproduces itself. Its ongoing effects are vividly illustrated by controversies of the return of cultural colonial objects,2 the rise of the ‘Black Lives Matter’ movement, contemporary debates about the concept of ‘race’ or the discourse over slavery-related monuments. In the course of the twentieth century, ‘overt structures of colonialism were slowly dismantled’, but some of ‘its underlying principles were implicitly reinforced’.3 Hannah Arendt has highlighted the structural synergies between colonialism and twentieth century totalitarianism in the 1950s.4 The (after)life of colonialism remains present in our relations to spaces, objects, persons or history.5