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Recent events have proved that the legacy of colonialism has left indelible prints in history. In 2011, on its arrival in Berlin, a delegation from Namibia requested the German government to hand over the skulls of 20 indigenous Namibians who were brought to Germany after the genocide against the Herero tribe. Overseas, the British Minister of Foreign Affairs has apologized and promised compensation for the atrocities in Kenyan detention camps in the 1950s. The literature on global justice, which is vibrant and challenging, has mainly focused on distributive justice. What are the implication of colonialism for a theory of global justice today? What does rectificatory justice mean in the light of colonialism? What does global rectificatory justice require in practice? The author seeks to answer these questions covering a significant gap in the literature on global justice.
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