In Black X: Liberatory Thought in Azania, Tendayi Sithole elaborates on the problematic signifier X, a marker of the dehumanization of the black subject, and makes an argument for the struggle for Azania as a liberatory project. Azania refers to the land that became South Africa after its conquest by settler-colonialists. Sithole argues that post-1994 South Africa retains the markers of its colonial past and remains a territory of unfreedom for blacks. He shows that the colonial contract still stands, with the land question unresolved by the new constitutional dispensation. For Sithole, being and land are indissoluble, and the denial of the centrality of land restitution is a denial of the black being. Drawing on the Black Consciousness philosophy of Steve Biko, he critiques the manner in which Marx and Marxism evade the reality of antiblack racism and landlessness as drivers of colonial conquest and ongoing forms of oppression, and emphasises the existential struggle of the black subject as explicated in Mabogo P More’s African philosophy. Sithole gathers these iterations under the mark X, and shows how the black subject, as a dehumanized figure, continues to radically insist on alternative forms of being in an antiblack world, and on Azania as the true form of liberation. This timely and relevant book offers a way to rethink the meaning of liberation in a country that has yet to rename and redefine itself.

In Black X: Liberatory Thought in Azania, Tendayi Sithole elaborates on the problematic signifier X, a marker of the dehumanization of the black subject, and makes an argument for the struggle for Azania as a liberatory project. Azania refers to the land that became South Africa after its conquest by settler-colonialists. Sithole argues that post-1994 South Africa retains the markers of its colonial past and remains a territory of unfreedom for blacks. He shows that the colonial contract still stands, with the land question unresolved by the new constitutional dispensation. For Sithole, being and land are indissoluble, and the denial of the centrality of land restitution is a denial of the black being. Drawing on the Black Consciousness philosophy of Steve Biko, he critiques the manner in which Marx and Marxism evade the reality of antiblack racism and landlessness as drivers of colonial conquest and ongoing forms of oppression, and emphasises the existential struggle of the black subject as explicated in Mabogo P More’s African philosophy. Sithole gathers these iterations under the mark X, and shows how the black subject, as a dehumanized figure, continues to radically insist on alternative forms of being in an antiblack world, and on Azania as the true form of liberation. This timely and relevant book offers a way to rethink the meaning of liberation in a country that has yet to rename and redefine itself.

In Black X: Liberatory Thought in Azania, Tendayi Sithole elaborates on the problematic signifier X, a marker of the dehumanization of the black subject, and makes an argument for the struggle for Azania as a liberatory project. Azania refers to the land that became South Africa after its conquest by settler-colonialists. Sithole argues that post-1994 South Africa retains the markers of its colonial past and remains a territory of unfreedom for blacks. He shows that the colonial contract still stands, with the land question unresolved by the new constitutional dispensation. For Sithole, being and land are indissoluble, and the denial of the centrality of land restitution is a denial of the black being. Drawing on the Black Consciousness philosophy of Steve Biko, he critiques the manner in which Marx and Marxism evade the reality of antiblack racism and landlessness as drivers of colonial conquest and ongoing forms of oppression, and emphasises the existential struggle of the black subject as explicated in Mabogo P More’s African philosophy. Sithole gathers these iterations under the mark X, and shows how the black subject, as a dehumanized figure, continues to radically insist on alternative forms of being in an antiblack world, and on Azania as the true form of liberation. This timely and relevant book offers a way to rethink the meaning of liberation in a country that has yet to rename and redefine itself.