 An important set of debates in critical ethnophilosophy grew up around the study of ubuntu in South Africa, and around the role of white philosophers in this work. Thaddeus Metz (2007) and Mogobe Ramose (2015) have been perhaps the clearest spokespersons for the positions that, for current purposes, are the keys to the  debate.[11]  On one side are scholars who aim to treat the concept of ubuntu as another resource for the work of ethics and political philosophy, and who regard this approach as an expression of respect for indigenous African resources. On the other side are scholars for whom the sudden “mainstreaming” of African concepts is extremely suspicious, often for reasons very much like the ones that motivate worries about the misappropriation of cultural practices related to aesthetic experience. A short, gentle version of the worry might go like this: In a majority black country with a majority white philosophy professoriate, a country in which the professoriate assumed its shape over time not by dint of natural forces or by accident but thanks to the careful hoarding of resources and opportunities along racial lines, it is unseemly and perhaps blameworthy for white philosophers to start mining resources from African cultures without first transforming its institutional structures to grant substantive access to people from those cultures (and, Ramose [2015] points out, often without learning the relevant languages the way they would learn Greek to study the Stoics in earnest). There are of course ways to develop this worry and ways to respond to it; the point right now is simply to mark debates around it as an example of an area of recent interest in and around Africana philosophy.