  Scholarly efforts to develop informative and critical metaphilosophical overviews of African philosophical trends, currents, and schools of thought, in part to forge new conceptions through which to take up these and other pressing challenges, are confirmation of the rich diversity of formal philosophizing by academic philosophers and other intellectuals and artists that emerged on the African continent during recent decades, and of the continuing maturation of their efforts. A significant number of these intellectual workers, philosophers among them, have cultivated international relationships with other scholars and artists and their organizations; and some of them have spent several years in, or even relocated to, the United States, Canada, France, Germany, Great Britain, and other countries for both formal education and to work in institutions of higher education.  In the process of doing so many have also developed the professional relations, practices, and levels of accomplishment and recognition that have led to the publication of works that are continuing to attract wider critical attention in various discursive communities and are being added to course and seminar readings. These movements, relocations, cultivations of transnational relationships, and expansion of the literature of published works have enriched the development of new idea-spaces, the circulation of ideas, the formation of new discursive communities, and thereby contributed substantially to the development of Africana philosophy. There are now histories of African philosophy and major collections of writings in the subfield by professional African, African-descended, and other philosophers published by major, transnational publishing firms covering a still-expanding list of subject-matters organized, in many instances, by themes long established in academic Philosophy: historical studies; issues of methodology, logic, epistemology, metaphysics, ethics, and aesthetics; philosophy of religion; political and social philosophy (Hallen 2009; Kwame 1995; Mosley 1995; Wiredu 2004). In several noteworthy instances, these philosophizings are conducted by way of deliberate explorations of articulations of the settled thought structuring the life-worlds of particular ethnic groups. Such explorations are being conducted in increasing numbers and, in the process, are rehabilitating and giving new meaning and heuristic direction to the once disparaged notion of “ethno-philosophy” by establishing the legitimacy and resourcefulness of culturally and ethnologically contextualized studies of articulated thought. As well, such studies will prove important for comparative studies of philosophizing (Bell 2002). Hopefully, these efforts will motivate similar studies in other parts of the world, contribute to comparative studies that will enhance our understandings of philosophizing globally, and curtail practices of making false generalizations in some modes of philosophical discourse, as, for example, characterizing the thought-endeavors of canonical Greek and European thinkers as being “universal” in their defining features or salience while being silent about the racial/ethnic, cultural, and gendered characteristics of the endeavors on the pretext that such matters are of no consequence for the thinkers’ “philosophy.”