 The phenomenological approach has also taken up the way in which racial identities and racisms refigure the temporal dimensions of human existence. In line with Ortega, both Edouard Glissant (1989) and Octavio Paz (1950 [1961]) argued that in colonized spaces there can be a plural sense of temporality that takes a distinct form: an experience of the temporality of progress and development put forward by the dominant mainstream alongside a sensation of the static, petrified conditions of the marginalized periphery, creating a fractured sense of one’s temporal context that can lead to ennui. Alia Al-Saji has argued that understanding these diverse temporalities is key to seeing how self-other relations can be short-circuited when the dominant perceive the marginal as existing in a distinct time-space that is “behind” (2013, 2014). This justifies replacing dialogue with pedagogy: explaining to the other how they can advance. The diverse temporalities instituted by colonization, and the subsequent politics of memory they engender and sometimes enforce, is a central theme of decolonial philosophy today, making use of phenomenological work from Fanon, Emmanuel Levinas, and other victims of racism and anti-Semitism to assess the aspects of our natural attitudes still hidden to ourselves. Further, despite the permanence of existential temptations toward rendering oneself as solid and thus secure, in truth, we are always in a state of becoming, with possibilities of playfulness and imaginative self-creation that can lend hope for the battle against racism.