 Henry here joins Appiah (1993) in calling for a kind of critical ethnophilosophy, which excavates the insights of Africana cultures and makes them philosophically cognizable without insulating them from critical scrutiny or freezing them in the precolonial  amber.[10]  The prospect of this sort of work continues to draw attention and inspire researchers. One of the clearest examples of this, apart from Henry’s approach to Afro-Caribbean philosophy, is in the growing literature seeking to bring specifically African philosophical concepts into contemporary debates in ethics and political philosophy. The notion of ubuntu is probably the most frequent and prominent recipient of this treatment, in ways that have generated considerable controversy (to which we will return). But there are many other examples. Consider, for example, Mbih Jerome Tosam’s (2014) study of the philosophical underpinnings of Kom proverbs or Adebola B. Ekanola’s (2017) examination of the Yorùbá conception of peace. Outside of the continent, and alongside Henry’s redeployment of traditionalism, one finds a growing number of pieces like Lindsey Stewart’s (2017) study of Hoodoo love rituals as models for the practice of freedom.