Calendar time organizes histories into chronologies and timelines through temporal markers such as days, months, years, decades, and centuries. It interweaves and intersects with the time of the trace, and with narrative time; indeed, what the trace or narrative signifies often depends to a considerable extent upon the markers inscribed in calendar time (Ricoeur 1988, 108). Calendars, therefore, can be described as "time maps" that orient and anchor historical understanding and imagination. Despite its practical utility, however, calendar time is often viewed as an obstacle to developing creative and nuanced approaches to history. This is because the calendrical grid or timeline seems to flatten historical time into a framework of measurable intervals and periods, and thus appears incapable of capturing the complex, qualitative dynamics of historical events and trajectories. Consequently, feminist writings on time and temporality may often imply that while dates and decades may be necessary to historians, philosophy should be getting beyond them to reflect on more meaningful, vibrant temporalities.