In the last couple of years, a few references to Rhodesian pasts have appeared in European and US media. A widely distributed photograph depicted Dylann Storm Roof, who killed nine African Americans during prayer service in Charleston’s Emanuel African Methodist Episcopal Church in a one-man terrorist attack, wearing a jacket decorated with the Rhodesian and apartheid South African fl ags ( Hanson 2015 ). In a different, yet discursively similar context of white supremacy, the 2014 UKIP EU elections poster-boy Andre Lampitt was suspended because of his racist references to Black Africans – references he argued were sanctioned by his experience of growing up in Rhodesia ( Chapman and Chorley 2014 ). Tucked away from the gaze of the public eye, Rhodesian militaria, authentic and fake, is being sold and bought at good prices across the globe. Rhodesian Security Forces uniforms are especially popular because of the very distinct camoufl age pattern, which is considered one of the most well-designed among collectors. 2 The relatively sudden appearance of Rhodesian references in European and US public media overlap with the rise in and general acceptance of right-wing, decidedly White nationalist activity in former colonial powers, 3 in independent settler states that they created, 4 and in states in their close proximity. 5 Interestingly, to someone who over the last decade and a half has followed the development of Rhodesian presence on the Internet, it also overlaps with an explosion of videos, webpages, and web-forums concerning Rhodesian-ness in different forms.