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Sithole problematises the signifier X, as a marker of the dehumanization of the black subject. He argues that post-1994 South Africa retains the markers of its colonial past, and remains a territory of unfreedom for blacks. He offers a new imagination for a liberatory project through the idea of Azania as a site of true emancipation.

Sithole problematises the signifier X, as a marker of the dehumanization of the black subject. He argues that post-1994 South Africa retains the markers of its colonial past, and remains a territory of unfreedom for blacks. He offers a new imagination for a liberatory project through the idea of Azania as a site of true emancipation.

Cover -- Title page -- Copyright -- Contents -- Acknowledgments -- Aperture -- 1 Aunt Hester's Flesh -- The Human Scandal -- The Flesh -- Interpellation and Extraction -- On Death -- 2 The Specter of the Africanistic Presence -- On Epistemic Violence -- On Fabrication -- On Self-Definition -- On Spectral Writing -- Of Wandering -- 3 "Sophisticated Lady" - On Phonographic Authorship -- Of Scripting Sound -- Discoursing Sophistication -- Text and Tongue -- Verso -- References -- Index -- EULA.

In The Letter in Black Radical Thought, Tendayi Sithole analyzes the letters of Sylvia Wynter, Assata Shakur, George Jackson, Aìme Césaire, and Frantz Fanon. Each letter is taken as an important site where dehumanization is criticized by means of black radical thought which these figures advocate

Introduction: Biko's contested subjectivities -- Biko: a decolonial philosopher -- The existential scandal of antiblack racism -- The mask of bad faith -- The colonial state: the Freedom Charter and the modicum of freedom -- The racist state, the law, and its outlawed -- Biko and the problématique of death -- Coda: Charting the terrains of the de-colonial turn

In this article, Blackness is examined in relation to the conception of the subject. From this perspective, Frantz Fanon's subjectivity is a rallying point of critique to account for the ways in which such a subject is positioned in the existential realm of anti-Blackness. This calls for the ways in which the Black subject should be understood from its existential reality of subjection. The demand of the Black subject to be free from subjection essentially means that Blackness should tenaciously militate for liberation. This is the existential necessity in that the Black subject will move from the existential condition of dehumanization and to what Fanon calls new humanism.

Frantz Fanon's contribution to psychiatry is foundational and constitutive to the politics of commitment. This political commitment can be seen in the manner in which Fanon made psychiatric interventions to counter subjection which was inherent in colonial psychiatry. The argument here is that madness in relation to black subjects is subjection. As such, colonial psychiatry, instead of apprehending madness, served as an auxiliary of the colonial enterprise which institutionalised, naturalised and normalised madness. So then, the facility of the psychiatric hospital in the colony which houses black subjects – who are at the receiving end of racist colonial psychiatry – is in fact trapped in the colony itself. This kind of psychiatric facility cannot be clinical as it is contaminated by subjection directed to black bodies as things inherently plagued by madness.

The book characterizes colonialism as a duress contract entered into by the colonized and enforced by the colonizers. The contributors argue that the colonial "contract" must be voided because of the dehumanization and oppression implied. Only when unmasked and fully comprehended can colonialism be halted.

"Decolonising the Human examines the ongoing project of constituting 'the human' in light of the durability of coloniality and the persistence of multiple oppressions. The 'human' emerges as a deeply political category, historically constructed as a scarce existential resource. Once weaponised, it allows for the social, political and economic elevation of those who are centred within its magic circle, and the degradation, marginalisation and immiseration of those excluded as the different and inferior Other, the less than human.
Speaking from Africa, a key site where the category of the human has been used throughout European modernity to control, exclude and deny equality of being, the contributors use decoloniality as a potent theoretical and philosophical tool, gesturing towards a liberated, pluriversal world where human difference will be recognised as a gift, not used to police the boundaries of the human. Here is a transdisciplinary critical exploration of a wide range of subjects, including history, politics, philosophy, sociology, anthropology and decolonial studies.
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