 Second, it is equally important, if not more so, to call out and correct for the tendency to assume that Africana communities don’t just face problems but are also somehow inherently prone to them. The thought here is that the condition of Africanaity is not simply about facing problems, but also, in a way, about being a problem. I’ve borrowed this way of putting it from a germinal formulation by one of the canonical figures of Africana thought. Early in his career, W.E.B. Du Bois famously invited his readers to consider a puzzling question on behalf of people racialized as Black: how does it feel to be a problem? (Du Bois “Of Our Spiritual Strivings” [1903] 1986, 363). That is (in part) to say: how does it feel to move through life as a living representative of a society’s ethical lapses and epistemic incapacities, and to contend with the social pressure to think of oneself as the source of these problems? In light of the substantial overlap between Africanaity and Blackness, the tendency “to view Black people as a problem people” is very much at issue for Africa and its diaspora (West 1999, 104).