 Second, and similarly, while scholars continue to undertake context-sensitive investigations of particular, local issues, those issues have changed in the wake of certain epochal, geopolitical shifts. The sheer range of issues in play here is particularly daunting, but Ivan Karp and D. A. Masolo provide a helpfully capacious frame. They suggest three roughly ten-year stages in the development of post-independence African philosophy. The 1970s, they say, were about the ethnophilosophy debates, while the 1980s were about criticizing African modes of cultural production, from traditional practices to elite intellectual work. The 1990s, meanwhile, took up a new challenge: