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.

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 presents the struggle for Azania as a liberatory project.

Sithole argues that post-1994 South Africa retains the markers of its colonial past and remains a territory of unfreedom for blacks. He shows how the colonial contract still stands, with the land question unresolved by the new constitutional dispensation. His thesis is that 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 existential struggle of the black subject through Mabogo P More’s African philosophy.

Sithole foregrounds these iterations under the mark X, and shows how the black subject, as a dehumanized figure, must continue to radically insist on alternative forms of being in an antiblack world, and on Azania as the true form of liberation.

The book exposes various mechanisms and methods by which covert colonial mechanisms are employed to perpetuate colonialism, especially in Africa. Less overt and more covert perpetuation of colonialism is done through the use of networks. The main achievement of the initial phase of colonialism was the establishment of networks that are nefarious and omnipresent; constituting "distributed presence," which allows for "action at a distance." As a result, colonial subjects became willing participants in these processes, unbeknownst to them, which perpetuated their own colonialism. The book exposes forms of colonialism where manufactured consent is used to perpetuate colonialism. Trapped in this capitalist, Western, Christian language and moral world order without sovereignty, African countries continuously sink deeper into the colonial quagmire.

Refiguring in Black is a meditation on black life, and a meditation on the questions and concerns with which black life is confronted. It takes the form of a critical engagement with the thought of Frederick Douglass, Toni Morrison, Hortense Spillers, and Charles Mingus – key figures in the black radical tradition. Sithole does not reduce these thinkers to biographical subjects but examines them as figures of black thought in ways that are creative and generative.    Erudite and passionate, this book is a statement of and testimony to refiguring as a form of critical practice by those who are engaged in a radical refusal, and thus part of the long arc of the black radical tradition. As a way of understanding the contemporary moment and unmasking antiblackness in all its forms and guises, Sithole’s work brings the annals of black thought into being in order to think differently and necessitate rupture, refusing to concede to the order of things and refusing to be complicit in the dehumanization that has marked the black condition.

In The Letter in Black Radical Thought, Tendayi Sithole unmasks the logics of dehumanization in the terrain of black radical thought by looking at the letter as the site of examination and political intervention. Through his expansive demonstration and original argument, he analyzes the letters of Sylvia Wynter, Assata Shakur, George Jackson, Aìme Césaire, and Frantz Fanon. Through a close reading, and thus illuminating critical takes by these black radical thinkers, Sithole orchestrates a thematic approach, revealing the challenges to dehumanization which emerge in these letters. All the afore-mentioned figures are read anew through the typology of the letters they have penned. This typology consists of epistemic, fugitive, intramural, and resignation letters. The Letter in Black Radical Thought shows how these letters confront and combat dehumanization in novel ways.

Mabogo P. More: Philosophical Anthropology is the first book to provide an extensive treatment of More's Africana existential thought. This book locates him, as it is clear in his body of work, in the Azanian (Black and Indigenous) existential tradition. As a philosopher, he is engaged from the perspective of black radical thought. From this intervention, it is clear that his philosophical project originates and is expressed from the existential condition of being-black-in-an-antiblack-world. It is from the lived experience and the fact of being black that More is meditated upon and this book, which is the extension of his work, brings to the forth the ways of thinking, knowing, and doing that that illuminate his philosophical project.

Refiguring in Black is a meditation on black life, and a meditation on the questions and concerns with which black life is confronted. It takes the form of a critical engagement with the thought of Frederick Douglass, Toni Morrison, Hortense Spillers, and Charles Mingus – key figures in the black radical tradition. Sithole does not reduce these thinkers to biographical subjects but examines them as figures of black thought in ways that are creative and generative.    Erudite and passionate, this book is a statement of and testimony to refiguring as a form of critical practice by those who are engaged in a radical refusal, and thus part of the long arc of the black radical tradition. As a way of understanding the contemporary moment and unmasking antiblackness in all its forms and guises, Sithole’s work brings the annals of black thought into being in order to think differently and necessitate rupture, refusing to concede to the order of things and refusing to be complicit in the dehumanization that has marked the black condition.

Moving away from the domain of commemorative, iconicity, monumentalization, and memorialization, Sithole uses Steve Biko's meditations as a discursive intervention to understand black subjectivity. The epistemological shift of this book is not to be bogged down by the cataloging of events, something that is popular in the literature of Steve Biko and Black Consciousness. Rather, a theoretical imagination and conceptual invention is engaged upon in order to situate Biko within the existential repertoire of blackness as a site of subjectivity and not the object of study. The theoretical imagination and conceptual invention fosters an interpretive approach and an ongoing critique that cannot reach any epistemic closure. This is what decolonial meditations are all about, opening up new vistas of thought and new modes of critique informed by epistemic breaks from "empirical absolutism" that reduce Biko to an epistemic catalogue. It is in Steve Biko: Decolonial Meditations of Black Consciousness that the black subject is engaged not only in the politics of criticism for its own sake, but philosophy of existence.

Moving away from the domain of commemorative, iconicity, monumentalization, and memorialization, Sithole uses Steve Biko's meditations as a discursive intervention to understand black subjectivity. The epistemological shift of this book is not to be bogged down by the cataloging of events, something that is popular in the literature of Steve Biko and Black Consciousness. Rather, a theoretical imagination and conceptual invention is engaged upon in order to situate Biko within the existential repertoire of blackness as a site of subjectivity and not the object of study. The theoretical imagination and conceptual invention fosters an interpretive approach and an ongoing critique that cannot reach any epistemic closure. This is what decolonial meditations are all about, opening up new vistas of thought and new modes of critique informed by epistemic breaks from "empirical absolutism" that reduce Biko to an epistemic catalogue. It is in Steve Biko: Decolonial Meditations of Black Consciousness that the black subject is engaged not only in the politics of criticism for its own sake, but philosophy of existence.

The book exposes various mechanisms and methods by which covert colonial mechanisms are employed to perpetuate colonialism, especially in Africa. Less overt and more covert perpetuation of colonialism is done through the use of networks. The main achievement of the initial phase of colonialism was the establishment of networks that are nefarious and omnipresent; constituting "distributed presence," which allows for "action at a distance." As a result, colonial subjects became willing participants in these processes, unbeknownst to them, which perpetuated their own colonialism. The book exposes forms of colonialism where manufactured consent is used to perpetuate colonialism. Trapped in this capitalist, Western, Christian language and moral world order without sovereignty, African countries continuously sink deeper into the colonial quagmire.