Africology has much in common with other forms of black cultural studies that predominate in black studies. At the heart of these linked epistemologies is the premise that despite enslavement and colonialism, black people have  
been able to survive and thrive through the retention, creation, and exchange of African cultural forms and practices. For Asante,
the African experience is a global one, and the beliefs and institutions that existed prior to and during the enslavement and colonization by Europe have been able to facilitate our survival on both sides of the West African Ocean despite the incredible brutality of White racial supremacy (Asante, 1996, p. 532).  
Conflicts and disagreements between Africology and other articulations of black cultural studies derive from a lack of consensus over the correct or authentic approach to and method for constructing and enunciating blackness, Africanity, and racialized agency. Nonetheless, the purpose of this type of scholarship is to challenge hegemonic epistemologies that assert the dominance and superiority of Europe, whiteness, and the West over all others.