In this contribution, I take up Michael Nijhawan’s focus on the embodied aspects of memory and time he elaborates so insightfully in “The Precarious Diasporas of Sikh and Ahmadiyya Generations”, specifically his invocation of, via Veena Das’s work, of Bergson’s distinction between translational and rotational time. Drawing on examples from my own work on Hindu diasporas in Mauritius and the ways in which processes of diasporization in Mauritius have been incited and sanctioned by a specific Mauritian postcolonial regime of nation-building, I point to the affordances that Bergson’s “rotational” movement in memory provides for the making of memories of displacement.