 The clearest examples of this transformative tendency often carry the same misleadingly simple adjectival labels as Cedric Robinson’s Black Marxism. Consider Gordon’s pioneering efforts, in Existentia Africana (2000) and elsewhere, to define an Africana and decolonial mode of existential phenomenology, and to build what has become a globe-spanning intellectual community around it. Or consider what Gordon calls “African-American pragmatism,” which has continued to grow and develop in the wake of the germinal interventions by West and Harris (Gordon 2008, 93–99). Eddie Glaude (2007) in particular makes clear that this work is not simply about Black people appropriating canonical philosophic resources (or, less kindly, about canonical theory “in blackface,” as it were). Very much in the spirit of Robinson’s intervention, it is about the way Africana intellectual traditions sometimes anticipate and improve upon the moves that define our artificially circumscribed mainstream traditions, and about contemporary scholars putting these traditions into mutually enriching conversation.