 A third trend shaping Africana philosophies of politics is simply that a variety of new theories and concepts have come into play. Some of these come, as we have seen, from exercises in critical ethnophilosophy, like the ubuntu debates in South Africa. Others result from creative conceptual engineering by attentive scholars grappling with their social worlds. Consider here the notion of Afropolitanism, first authoritatively theorized in the early 2000s by Achille Mbembe, who used it to argue that “the meaning of ‘being African’ had to be dislodged from race … and be opened to the flows of global networks and worldly hybridities” (Balakrishnan 2017, §4, par. 5). Or consider Tommie Shelby’s introduction and refusal of the “medical model” of social theorizing in relation to urban “ghettos” (Shelby 2016). Or, finally, consider the continuing reverberations from Mills’s enormously influential racial contract argument (1997).