 Although it had been used previously by other writers, the term “ethnophilosophy” acquired its notoriety in the work of the Beninois philosopher Paulin Hountondji (1970, 1983). Perhaps unaware that the term had been used earlier, Hountondji criticized the Belgian missionary, Placide Tempels’ book, Bantu Philosophy (first French ed. 1945, and Eng. tr. 1959), as well as his disciples, among them the French philosopher and ethnographer Marcel Griaule, the Rwandais philosopher Alexis Kagame, and the Kenyan theologian John Mbiti, for casting African philosophy as an anonymous system of thought, without individual thinkers to claim or account for it. By the end of the 1960s, the positive reception in Anglophone Africa, not only of Tempels’ Bantu Philosophy, but also John Mbiti’s African Religions and Philosophy (1969) and Marcel Griaule’s Conversations with Ogotemmêli that had recently been translated into English (1965), coincided with the rising tides of political and cultural nationalism throughout the continent.