'Religious Studies' and 'Philosophy' remain unequal fields of study. Both arose and remain practiced within Western Christianate cultures and cultures of knowledge, from whence they have spread to attain normative status around the globe. Both not only remain saturated with Western Christianate paradigms and presuppositions, but continue to focus overwhelmingly on religious and philosophical materials stemming from Western Christianate cultures. In this paper, I propose distinctions between 'Christian' and 'Christianate', 'Buddhist' and 'Buddhate', 'religious' and 'religionate' analogous to that first applied by Marshall Hodgson between 'Islamic' and 'Islamicate' and standing respectively "for what we may call religion and for the overall society and culture associated historically with the religion" (Hodgson 1974: 57). Given the placement of this paper within the Annual Conference of the European Academy of Religion, I then focus on the study of religion, detailing the ways in which the field betrays, still, a preponderant privileging of its Christian heritage in myriad ways, be they structural-institutional or conceptual-hermeneutic. In line with the conference theme of 'Religion and (In)equalities', I draw explicitly on notions of 'epistemic injustice' and 'hermeneutical injustice' derived from Miranda Fricker, 'epistemic disobedience' from Walter Mignolo, and 'epistemological decolonization' from Aníbal Quijano, to argue that the persistent peripheralization of Buddhism within the professions of Religious Studies and Philosophy betokens an institutional and conceptual inequality according to which, in the words of Pejman Habibie, "epistemic deviations and innovations are derecognized and academically punished and a sort of insiderism and epistemic conformation is promoted, recognized, and rewarded."