In this article, I approach regimes of time as a medial question, examining the interplay of different temporalities in ritual and media practices among Hindus in Mauritius and Twelver Shi'ite Muslims in Mumbai. These interactions consist of fluctuations between modernist linear modes of time and suspensions of the distinctions of past, present, and future as the performative outcome of certain ritual practices. Drawing on a broad notion of media and mediality, I trace the links between shifting states in the functioning of media and the oscillation between the different notions of temporality examined. Analyzing their interconnectedness in ancestral politics and religious mobilizations, I show how media practices provide ways to navigate the heterochronies that characterize such politics and activism. [Keywords: Media, time, temporality, Shi'ism, Hindu pilgrimage, Hindi]Foreign Language Translations:Mediating Disjunctures of Time: Ancestral Chronotopes in Ritual and Media Practices[Keywords: Media, time, temporality, Shi'ism, Hindu pilgrimage, Hindi]La Mediation des Disjonctions du Temps: Chronotopes Ancestrales dans les Pratiques Rituelles et Mediatiques[Mots cles: Medias, temps, temporalite, chiisme, pelerinage hindou, Hindi]...Mediando Disjuncoes do Tempo: Cronotopos Ancestrais em Praticas Rituais e dos Media[Palavras-Chave: Media, tempo, temporalidade, Xiismo, peregrinacao Hindu, Hindi]...(ProQuest: ... denotes non-US-ASCII text omitted.)In this article, I compare discursive engagements of Mauritian Hindus with their Indian ancestors with uses of contemporary media technology by Indian Shi'ite Muslims that shape their relationships to the family of the Prophet Muhammad and the tragic death of his grandson Hussain at Karbala. I argue that both engagements result in a momentary suspension of the distinctions between present, past, and future that yield a chronotope of ?ancestral time? brought about by semiotic practice-a spatiotemporal framework in which religious practitioners and their ancestors are simultaneously present. I suggest that this mode of ancestral time bears resemblance to what Benjamin (1968) has called ?messianic time.? Such messianic time exists in an unstable tension with more linear notions of time, and the ritual practices I analyze in this essay often feature an oscillation between these two modes of time. As these practices join the fabric of time that is inherent in social life, their double character becomes apparent. They regiment time, but are themselves the complex outcome of particular historical processes and events.1Scholars have recently sought to align current conditions of late capitalism with a specific form of temporality-that is, human experience of time-that promises to have a particular diagnostic quality for the current state of the global political economy. Recent attempts to uncover the dominant temporality inhabiting our economic arrangements include Frederic Jameson's ?end of temporality?-characterized by a ?dramatic shrinkage of existential time and reduction to the present that hardly qualifies as such any longer given the virtual effacement of that past and future that can alone define a present in the first place? (2003:708). According to Jameson, this new form of time experience is the effect of postmodern capitalism and supersedes what he calls ?deep time,? where present, past, and future coexisted in a relationship of mutual constitution. While also focusing on the current workings of the global political economy, Jane Guyer has in turn made the contrasting observation of a ?symmetrical evacuation of the near past and near future? leading to ?both very short and very long sightedness? (2007:410). Also in her account, current neoliberal restructuring of economies and life-worlds gives rise to a new dominant paradigm of time consciousness. Writing in the early 1980s while drawing on Benjamin's temporalities, Benedict Anderson (1991) had already argued for a wholesale transition from ? …