 Suffice it to say for now that one of the recurring challenges of Africana thought in its philosophical modes has to do with crediting the philosophical labor that goes into assembling a responsible life under absurd conditions, when the laborers don’t look or act like standard-issue philosophers. For recent thinkers like Fred Moten (2017) in his study of artist Thornton Dial, this is sometimes a question about the philosophical significance of aesthetic productions. For others, as we’ll soon consider further, it is a question about the philosophical content of political activism or of vernacular cultures. It is almost always, of course, a question about crediting the work of women and people without wealth, high incomes, homes, and other markers of high socioeconomic status.