This dissertation examines the intersection between queer life and ancestral spirituality in contemporary Zimbabwe. Queer Zimbabweans live at the interstices two powerful lines of argument that frequently call into question their capacity for religiosity. On the one hand, many local political and religious leaders frame queer intimacies and gender transgression as inherently “un-African,” at odds with both Christianity and indigenous traditions. On the other hand, global gay rights activists have responded to these claims with high-profile campaigns to promote LGBTQ rights across the continent, which often suggest that queer Africans are victims of religious persecution. Against this backdrop, my dissertation argues that religious life is a vital arena of queer creativity and resilience in Zimbabwe. It follows the spiritual trajectories of members of several queer rights organizations in Bulawayo, Zimbabwe’s second city, investigating their frustrations with various forms of religious practice and creative endeavors to remake them in their own image. The chapters of the dissertation form an arc mirroring their journeys from the mainline Christian congregations of their childhood, to encountering Pentecostal churches as young adults, and finally to exploring and reinventing ancestral spirituality in adulthood. Among young queer Zimbabweans who embrace ancestral spirituality, I show that by cultivating relationships with the spirits of their ancestors, they simultaneously fulfill desires for intimacy, protection, and healing, and reject the use of “traditional” epistemologies against them. Throughout the dissertation, I make three interlocking arguments. First, I argue that Pentecostal Christianity plays an unexpectedly central role in queer people’s emergent interest in ancestral practices. In encouraging adherents to develop a personal relationship with God, Pentecostal churches lay the groundwork for them to diverge from key aspects of their doctrine, particularly homophobic biblical interpretations and hostility to ancestors. Regardless of individual participation in Pentecostalism, ideas about having a personal relationship with God have shaped how young Zimbabweans think about their spiritual agency, giving rise to a broader skepticism towards received doctrine and an openness to pursuing idiosyncratic spiritual trajectories. Second, I show that queer Zimbabweans draw on ideas from a variety of sources—including queer activism, Pentecostal churches, and social media—to reinvent the ancestral spirituality of older generations. By engaging with ancestors through the lens of concepts they encounter in both religious and secular spaces, they transform ancestral spirituality and situate themselves as prime bearers of ancestral authority. Third, I contend that queer people in Bulawayo are at the forefront of wider projects to articulate distinctively African queer subjectivities. In turning to ancestral traditions, they refuse the pathologizing discourses of local political and religious leaders, who reject the possibility of queer flourishing on the grounds of defending “African tradition.” Conversely, young queer Zimbabweans draw on the archives of African metaphysics to nuance the categories of the global gay rights movement, which are derived from struggles for queer liberation fought elsewhere. Overall, I suggest, queer Zimbabweans’ embrace and reinvention of ancestral traditions represents an innovative effort to redefine the contours of queer subjectivity and forge novel theological imaginations.