  On these socially constructive historical groundings rest several key heuristic presumptions that are central to Africana philosophy as a metaphilosophical concept for organizing intellectual praxes. First, the presumption that there are sufficient distinguishing anthropological, historical, and other commonalities and similarities that are shared, more or less, by the many bio-cultural groupings of human beings who have been identified, and who subsequently generally have come to identify themselves, as, in part, “African” or “of African descent” to warrant ordering under a general heading particular instances of philosophically articulate thought expressed by persons in these groupings and shared with and debated by others within and beyond the groupings. These identifications are consequences of the imposition on the peoples of the continent named “Africa” of an attempted homogenizing racializing ontology by peoples of nation-states on another continent that was named “Europe” in an aspiration for geo-political and anthropological unification. Many “Europeans” came to believe that beneath their many formidable differences there was a foundational commonality through shared raciality and other constitutive virtues that was definitive of their anthropological and historical superiority as harbingers of a theologically and philosophically sanctioned destiny to achieve global predominance. It was out of this toxic mix of convictions and aspirations that particular Europeans set about constructing racialized, rank-ordered philosophical anthropologies through which they construed a continent of diverse peoples as a single “race” of “Africans” or “Negroes.” The outcomes of the histories of these inventive forgings through complex, centuries-long struggles against European imperialist impositions and the adaptive endurances of colonization and dispersing enslavements by persons and peoples African and African-descendant provide the warrant for the presumption of commonalities embraced by the concept Africana philosophy when considering the philosophizings of people African and African-descended subsequent to their encounters with impositions of imperialism by people(s) of Europe and European Diasporas.