  For example, during twentieth century anti-colonial and decolonizing struggles to regain freedom from the domination and authoritative jurisdiction of white racial supremacy over the lives, lands, and resources of African peoples, the disruptions and distortions would compel reinvigorated and determined adaptive creativity on the part of African peoples who endeavored to recover and repair old, and/or to invent new, agendas and strategies for living in keeping with their will to endure. There is a long history of efforts by scholars African and of African descent to reclaim Egypt from the intellectual annexation to Europe that was urged by Hegel in his The Philosophy of History. It is still the case that many people throughout Europe and the United States regard Egypt as being in “the Middle East” rather than as constituting the northern portion of the African continent. This costly mis-education of popular imaginations persists, as well, in historical accounts of various areas of thought (though increasingly less so in historiography related to Africa). The systematic production of ignorance and distorted, unethical “knowledge” about the peoples of Continental Africa persists in academic Philosophy, especially in the training of new professionals; in the writing of canonical histories of the discipline; and in the construction of disciplinary curricula though progressive change has begun. Few in academic Philosophy not engaged in the work of Africana philosophy are likely to know of a long tradition of scholarship contesting the claims of the Greco-Roman “origins” of Philosophy, an example of which is the controversial work by George G.M. James, Stolen Legacy (James 1954), in which he argues, as the title declares, that Greek thinkers “stole” Egyptian intellectual legacies that have since been attributed erroneously to Greek thinkers as their creations.