This book addresses an important topic, which currently is under-addressed in the field of African philosophy, that is, the voices and ideas of African women in philosophy. Most of the authors bemoan the fact that many voices are missing. Each contributes what they can to highlight the importance of the gap or to address the gap. Sadly, given the obvious need for us all to learn more about African women's contribution to this field, there are only two black African women in the collection, Betty Wambui of Kenya and Olajumoke Akiode of Nigeria (and two white South African women, that is, Rianna Oelofsen and the book's co-editor Louise du Toit). There are several other European women philosophers who write of their appreciation for the philosophies of African women. And, it is indeed consoling to find that so many African men will go on record as concerned about the oppression of African women in the field. One can't help being a little frustrated, nevertheless, that we don't hear more voices of African women themselves.Quite a few of the articles reference probably the most widely known African woman philosopher, that is, Sophie Oluwole. Other articles quote Nkiru Nzegwu, and several articles discuss the philosophical contributions of Wangari Maathai. Oyeronke Oyewuemi and Sylvia Tamale are mentioned briefly. Thank goodness these philosophers are discussed by the contributors, given their stature in the field and their intellectual contributions. But, we are not introduced to additional African women philosophers. Some authors do, however, draw upon the works of Luce Irigaray, Sally Haslinger, Miranda Fricker and Judith Butler as contributors of feminist theory that is relevant to a discussion of African women in philosophy. Many of the articles were freshly written for a conference held at University of Calabar in Nigeria in 2016, but some (like Du Toit's chapter) are republished.The preface to the book raises a series of hypothetical questions, the answers of which are rather apparent. Yes, there is epistemic injustice in the field of philosophy in general and African philosophy in particular. Philosophy as a field practices its own exclusions and hierarchies, considering itself to be a "supreme hallmark of intellectual endeavor" (p. xix). The ways in which philosophy's intellectual exclusions can mirror or include class, race and gender exclusions is now being addressed. The co-editors suggest that from its start, African philosophy intended to be egalitarian,