Thirty years ago Stuart Hall asked, “when was the post-colonial?” Hall addressed the problem of multiplicity within the postcolonial and remarked upon how nostalgic yearnings for linear or universal temporalities could not function any longer. Hall proposed that the term referred to a general process of decolonization, and that we pay careful attention to the question of difference within social and racial formations. In reply to Hall, this seminar explores  Colonial "Latin America"/Abiayala through the lens of time alongside contemporary questions around (anti-)imperialism, genocide, authoritarianism, and climate collapse, as well as new formations of left resistance, organization, and imagination.  From the arrival of Columbus to the movements for independence (and beyond), multiple, co-existing, and unequal temporalities played an integral role in shaping the colonial world. While past studies in Colonial “Latin American”/Abiayalan anthropology and history focused on defining non-European cosmologies or discussed time in the context of the influence of Christianity, scholars in recent decades have addressed temporality as a mechanism of power within settler colonialism's episteme(s). Rifkin (2017) points to multiple "temporal formations" and to the fallacy of presuming a prevailing "unitary flow" of time, even when its "coloniality" is acknowledged. The concepts of futurism(s) and fugitivities have also been used to shed light on temporalities in the colonial context. Ezekiel G. Stear (2025) makes use of the former notion, rooted in Afrofuturism and first applied to indigenous contexts by Grace Dillon (2012), in identifying specific strategies of persuasion through which colonial Nahua historians strove to ensure the well-being and continuity of their communities. Sarah Rachel O'Toole (2023) applies the latter concept, which plays on the tension between escape and refusal, in showing how enslaved people from Senegambia and West Central Africa resisted legal and juridical enclosures and the colonial time-spaces of their enslavers by occupying and creating trading relationships within the purposefully undefined "monte" of northern Peru. At the same time, new conversations on the present crisis build upon layers of successive ‘end times’ – in this century, the Covid-19 pandemic and the 2008 financial crisis. As Benjamin noted long ago, the emergency has been permanent. So what are the simultaneous times of imperialism and its antipodes? What or who is left? What is the Left to us? We propose focusing on global literatures and theories to reanimate how we might conceive cultural and political questions around linearity and nonlinearity, synchronicities and non-synchronicities, seriality and aporia, and conjunction and disjunction.  Néstor Quiroa and Justin Rogers-Cooper have contributed to the development of this seminar.