  The Tempels-inspired debates over whether African or African-descended peoples have philosophies or can philosophize have been resolved—or are no longer taken seriously—and given way to explorations of other concerns. Both the anti-colonial struggles and the challenges of sustaining post-colonial successes and resolving setbacks and failures have prompted much academic philosophizing. The evidence is the development of programs of study leading to advanced and terminal degrees in Philosophy with strong emphasis, in a number of instances, on African philosophy in a significant number of institutions of higher education in several countries (Kenya, Nigeria, Peoples Republic of Congo, Ivory Coast, Republic of Benin, Senegal, South Africa); the appearance of a variety of journals and other published (and unpublished) philosophical writings and other modes of articulate expression (literary works, especially); the development of national organizations (in Ghana, Kenya, Nigeria, Egypt, and elsewhere) and international organizations (the Inter-African Council of Philosophy and the Afro-Asian Philosophy Association, the latter with headquarters in Cairo, Egypt, with members from throughout North Africa, Sub-Saharan Africa, Turkey, Europe, and elsewhere) of professional philosophers and other knowledge-workers; and the organization of national, regional, and international conferences devoted to explorations of topics and issues explicitly characterized as philosophical.