 The fact that it took many, many years for hegemonic Euro-modern inquirers to begin to disentangle epistemic norms from colonial and apartheid imperatives highlights the second contextual consideration, call this “the condition of heterodoxy.” Much of the work that sets the agenda for Africana philosophy was produced largely outside of the forums that elite European-influenced intellectual cultures considered respectable. In some cases, this meant that African-descended scholars worked in alternative, often racially segregated, institutions and shared their research in alternative spaces. In other cases, it meant that these scholars worked on the margins of mainstream institutions, enjoying or enduring highly constrained interactions with the people who under different circumstances would have been their colleagues and interlocutors. In the vast majority of cases, it meant that people in African and African-descended communities refined and employed their own mechanisms for producing knowledge. In all of these cases, it meant that Africana intellectual work was importantly heretical or heterodox.