 It is important to remain in the orbit of the academic discipline of philosophy for at least three reasons: to preserve space for reflection on the distinctly philosophical questions that Africanaity puts in play, to cultivate distinctly philosophical resources for treating those questions, and to credit the contributions and career trajectories of the few African-descended philosophers who did their work before the field established itself as a going concern. At the same time, though, focusing just on work by card-carrying philosophers would be unduly restrictive. For one thing, the discipline and the profession have long been hostile both to sustained reflection on the issues that define the field and, in quite concrete ways, to the humans who attempted to undertake this reflection. As a result, much of this reflection has happened and continues to happen in other places—in political theory, sociology, literary theory, artistic practice, and more. In addition, and as a related matter, Africana philosophy has in practice long been remarkably ecumenical, as the contributor lists for key reference works makes clear. Excluding the political theorists, sociologists, Black studies scholars, and others who have worked, often in conversation with professional philosophers, to advance the field would not only needlessly limit the available resources but would also run counter to ongoing practice.