 The point of starting with these framing themes is to mark certain vital contexts for Africana philosophical reflection. To study Africana philosophy is, first of all, to do the things one does in other areas of philosophy: consider a range of characteristic questions and problems, study a cohort of canonical figures and texts, participate in living debates organized around familiar tropes and moves, and so on. But it is also to do these things in contexts defined by foundational questions—about, for example, the nature of philosophical inquiry, the structure and impact of concrete mechanisms for knowledge production, and even the humanity of the inquirers—to a degree that is fairly unusual. As an emblem of this, consider that the establishment of African philosophy as a respectable subject of study—in a sense of “respectable” to be fleshed out below—began with debates over a single, simple, now-obsolete question: can Africans even do philosophy?