“Militarized Police” by Shotboxer Portland is licensed under CC BY 2.0
The world is shocked by the image of an 11-story residential building in Gaza collapsing because of a bomb dropped by the Israeli Defense Force, one of the most advanced armies in the world thanks to U.S. support. But in the United States, Andrew Yang, former presidential candidate and now candidate for mayor of New York City, proudly proclaims he stands with the “heroic people of Israel” who are under attack from the vicious, occupied Palestinians, who have no army, no rights and no state.
But as politically and morally contradictory as Yang’s sentiments might appear for many, the alternative world of Western liberalism has a different standard. In that world, liberals claim that all are equal with inalienable rights. But in practice, some lives are more equal and more valuable than others.
In the liberal world, Trump is condemned for attempting to reject the results of the election and indicating he might not leave office at the end of his term. But as soon as Biden occupied the White House, one of his first foreign policy decisions was to give the U.S.-imposed Haitian president, Jovenel Moïse, a green light to ignore the demands of the Haitian people and the end of his term in February. He remains in office.
In the liberal world, the United States that has backed every vicious right-wing dictator in the world since the Second World War, orchestrates coups, murders foreign leaders, attacks nations fighting for independence in places like Vietnam, trains torturers, brandishes nuclear bombs, has the longest-held political prisoners on the planet, is number one in global arms sales, imprisons more people than any other nation in the world, has supported apartheid South Africa and is supporting apartheid Israel—while championing human rights!
In the liberal world, the United States can openly train, fund, and back opposition parties and even determine who the leader of a nation should be, but react with moral outrage when supposedly Russian-connected entities buy $100,000 worth of Facebook ads commenting on “internal” political subjects related to the 2016 election.
In the liberal world, Democrats build on racist anti-China sentiments and the identification of China as a national threat, and then pretend they had nothing to do with the wave of anti-Asian racism and violence.
In the liberal world, liberals are morally superior and defend Black life as long as those lives are not in Haiti, Libya, Colombia, Venezuela, Brazil, all of Africa, and in the jails and prisons of the United States.
In the liberal world, you can—with a straight face—condemn the retaliatory rockets from Gaza, the burning of a police station in Minneapolis, attacks on property owned by corporations in oppressed and exploited communities, attacks on school children fighting back against police in Baltimore, and attacks on North Koreans arming themselves against a crazed, violent state that has already demonstrated—as it did with Libya—what it would do to a state that disarmed in the face of U.S. and European aggression.
And in the liberal world, Netanyahu is a democrat, the Palestinians are aggressors and Black workers did not die unnecessarily because the United States dismantled its already underdeveloped public health system.
What all of this is teaching the colonized world, together with the death and violence in Colombia, Haiti, Palestine and the rest of the colonized world, is that even though we know the Pan-European project is moribund, the colonial-capitalist West is prepared to sacrifice everything and everyone in order to maintain its global dominance, even if it means destroying the planet and everyone on it.
That is why Biden labels himself an “Atlanticist”—shorthand for a white supremacist. His task is to convince the European allies it is far better to work together than to allow themselves to be divided against the “barbarians” inside and at the doors of Europe and the United States.
The managers of the colonial-capitalist world understand the terms of struggle, and so should we. It must be clear to us that for the survival of collective humanity and the planet, we cannot allow uncontested power to remain in the hands of the global 1 percent. The painful truth for some is if global humanity is to live, the Pan-European white supremacist colonial-capitalist project must die.
This article was originally published in Black Agenda Report.
Ajamu Baraka is the national organizer of the Black Alliance for Peace and was the 2016 candidate for vice president on the Green Party ticket. Baraka serves on the Executive Committee of the U.S. Peace Council and leadership body of the United National Antiwar Coalition (UNAC). He is an editor and contributing columnist for the Black Agenda Report and contributing columnist for Counterpunch. He was awarded the U.S. Peace Memorial 2019 Peace Prize and the Serena Shirm award for uncompromised integrity in journalism.
On July 9, security guards shot a 24-year-old man on the premises of forestry company Forestal Mininco in the city of Carahue in Chile’s Araucanía region in what the Chilean media described at the time as an “armed confrontation.”
Pablo Marchant Gutiérrez, a Chilean anthropology student who had joined the indigenous Mapuche people’s struggle for autonomy and recuperation of ancestral lands, was found dead after what appeared to be an execution.
Marchant’s killing is the latest incident in the conflict between Mapuche communities and Forestal Mininco, which has been accused of human-rights abuses during violent land evictions in Wallmapu. That is the Indigenous name of the Mapuche people’s ancestral home, which encompasses the southern cone of South America that is divided between the modern states of Chile and Argentina. Because Mapuche culture is tied to the land, its medicinal plants, as well as geographical elements such as lakes, rivers and forests, denying the Mapuche people the right to live there is tantamount to genocide, per the United Nations’ definition.
However, between former U.S.-backed dictator Augusto Pinochet’s terror laws being used to criminalize Mapuche elders and activists, the United States and the United Kingdom arming Chile’s security forces, and the failure of international agencies to treat the Mapuche conflict with urgency, the West appears complicit in the genocide of the Mapuche people.
Questioning Authorities
Not satisfied with the official accounts of events, Marchant’s family requested forensic investigations, from which a sinister picture emerged of what had happened on Forestal Mininco’s premises.
Pablo Marchant Gutiérrez with his mother, Myriam Gutiérrez / credit: Myriam Gutiérrez
The investigation found Marchant was shot in the back, contradicting the police’s account that Marchant had threatened officers with a M16 assault rifle. The report stated he was killed “on his knees” with his head inclined towards the floor, and that his injuries were consistent with that of an execution.
Neither the police nor prosecution services informed Myriam Gutiérrez, Marchant’s mother, of her son’s death. Instead, the Mapuche community relayed the news. Afterward, Legal Services of Temuco—another city in the Araucanía region—called Gutiérrez, saying she needed to be present at the autopsy. However, when Gutiérrez arrived, she wasn’t allowed in the facility.
“To this day, five months on, there has been no form of justice against those who have protected my son’s murderers,” Gutiérrez told Toward Freedom. “I must also point out that these cases are never resolved because the state does not recognize these [recuperation] acts as legitimate—instead, they qualify them as ‘terrorist actions.’”
Toward Freedom contacted Forestal Mininco, the Chilean consulate in London, and Chile’s Interior and Security Ministry, but they did not respond as of press time.
Not long after Marchant’s death, President Sebastian Piñera announced on October 12 a state of emergency in response to escalating tension in the southern regions of the Andean country. Over 1,000 troops are deployed in the Araucanía region, armed with drones, tanks and anti-riot weaponry. The central Chilean region is known for its virgin forests.
Less than a month into the military occupation, security forces opened fire at a roadblock, killing one Indigenous man and injuring several others, including a 9-year-old girl.
Despite the frequency and severity of the violence, political persecution and racism Mapuche communities face have failed to prompt an appropriate response from international agencies. Free from international intervention, Chilean security forces have been able to kill, evict and arrest Mapuche people with complete impunity, all with an eye to protect the interests of industries operating out of contested Indigenous land. This comes despite Chile being a signatory to the 1989 Indigenous and Tribal Peoples Convention of the International Labour Organization (ILO Convention 169) and the United Nations Declaration on the Rights of Indigenous Peoples. Chile is the only Latin American country that does not recognize the existence of Indigenous peoples in its constitution.
“What the state is doing is colonial domination against the Mapuche people via a repressive genocidal political agenda, in turn denying their right to exist as an autonomous Mapuche nation,” Gutiérrez said. “Pablo knew and understood that people were being repressed and that they had been banished from their land in a brutal and repressive manner.”
Subsidizing Corporations
Chile currently holds the largest planted area of Pinus radiata, or Monterey pine trees, in the world. These fast-growing, medium-density softwood trees are known for their versatile uses, ranging from constructing homes, cabinets, boats and furniture to acting as a noise buffer in residential areas.
The Mininco and Arauco forestry companies own over 2 million hectares (4.94 million acres) of forest and supply 400 different products in approximately 80 countries, including wood chips for paper pulp production.
The forestry sector’s success can be attributed to state subsidies and land grabs facilitated during Augusto Pinochet’s time as the U.S.-backed dictator following the 1973 coup. Pinochet’s extractivist policies ensured more than $800 million in Chilean tax money funded the sector. Large swathes of land previously belonging to the Mapuche people, peasant farmers and state-owned agencies, such as CORFO (Chile’s economic development agency), were seized and handed to Pinochet’s inner circle, including Julio Ponce Lerou, his son-in-law.
“Though most political parties recognize that the conflict with Mapuche people is political and not military, they continue to ignore demands for restitution of their lands, autonomy and self-determination,” Mariqueo said.
Lago Conguillio in 2017 in Chile’s Araucanía region, known for its virgin forests / credit: Flickr/Sarah and Iain
Western Complicity
The military occupation of Araucanía would not be possible without the support of the international arms industry. Multiple human-rights NGOs, such as Amnesty International and Human Rights Watch, decrying human-rights abuses that took place during the 2019-20 social unrest dubbed “El Estallido.” Yet, countries such as the United States and the United Kingdom have continued to supply arms to Chile, whose military expenditure is one of the highest in the world, making up around 1.9 per cent of GDP.
In February, the Biden administration’s first foreign arms sale was to Chile. The $85 million package included:
16 SM-2 block IIIA rail-launched missiles,
two MK 89 Mod 0 guidance section adapters,
one target-detection device kit,
Mod 14 naval guns systems, and
associated training and supplies.
The UK also has armed Chile’s repressive military forces. A Freedom of Information request by British newspaper Byline Times found 50 percent of the £164 million ($217 million USD) worth of arms licenses sold to Chile since 2008 had been granted during 2019-20. This included so-called “non-lethal” weapons, such as smoke canisters, tear gas and other riot-control agents. Those tools were turned on more than 500 Chilean people who lost sight in one or both eyes. A similar tactic had been deployed during the 2019-20 Yellow Vests uprisings in France.
Genocide for Profit
None of the Chilean government administrations since the 1989 transition to democracy have challenged the might of forestry companies in Araucanía.
Whether left-leaning like Michelle Bachelet or extreme-right like Sebastian Piñera, the conflict rages on to the detriment of Indigenous people. It was Bachelet who commissioned the FBI to investigate the existence among Mapuche activists of terror cells linked to guerrilla groups like the Revolutionary Armed Forces of Colombia (FARC) and Basque Fatherland and Liberty (ETA). And it was Bachelet who conceived special unit Comando Jungla, a special military force trained in the Colombian jungle to combat alleged terrorism and narcotics operations in Chile.
“The militarization of the region continues, giving carte blanche to commit all kinds of atrocities against those communities peacefully struggling for the right to live on ancestral land,” Mariqueo said.
Meanwhile, Gutiérrez said her son only sought to help defend Wallmapu.
“He wanted to be among, collaborate and live like a Mapuche.”
Carole Concha Bell is an Anglo-Chilean writer and Ph.D. student at King’s College London.
A scene in Nia Dacosta’s film, “Candyman” (2021), might go unnoticed, but it signifies the theme of representation appearing throughout the film. Representation refers to oppressed people being seen in media and politics, but it does not mean they wield power in those sectors.
Actor Yahya Abdul-Mateen II plays the central character “Anthony McCoy,” whom we aren’t sure can be called a protagonist or an antagonist, even by the movie’s end. In the aforementioned scene, he stands at the intersection of a long-abandoned neighborhood, which is composed of former row-house apartments that used to surround the high-rise tower of Cabrini-Green, a public-housing project in Chicago. The street he is facing is empty of typical neighborhood life—adults going to and from work or errands, kids playing, teens hanging out. But remnants of their neighborhood, including the doorless, windowless apartment units that offer nothing but a foreboding darkness, stand as empty, haunting reminders of a people who used to live there but are long gone. The street is marked by a sign for “Mohawk St.”, and as he walks around the corner, another street sign reads “Locust St.” These are actual streets in the Cabrini-Green neighborhood in Chicago, lending credibility to the storyline by anchoring the tale in the actual remains of the infamous neighborhood, whose residents had been long displaced through gentrification.
A scene from “Candyman” (2021)
But the street names seem to also juxtapose the disappearance of Indigenous tribes, like the Mohawk. They are relegated to outposts that are out of sight, out of mind for the rest of us. The impetus behind the mass displacement of both the Black and poor residents of Cabrini-Green and Indigenous people is the locust-like swarm of gentrification, which could be argued is a modern day form of settler-colonialism. It might be a stretch to make this kind of observation of this scene. It might not have been one that DaCosta might have been intending to make. But it is a connection I couldn’t help making, considering “Candyman” is less of a horror film than an indictment of white supremacy and the terror that it inflicts upon the communities it ravages.
I will try not to provide many spoilers in this review. I will say seeing the first “Candyman” (1992) is critical to understanding the expansion of the story and themes in the current iteration. But those themes that are outside of the conventional horror narrative are as important to the experience as continuing the urban legend of “Candyman.”
Abdul-Mateen is convincing in his portrayal of “Anthony,” a young Black aspiring artist struggling to make his mark on the art world. Ebulliant actor Teyonah Parris plays McCoy’s partner, “Brianna Cartwright,” also a young Black up-and-comer working as a curator at the gallery where her partner’s work is being shown.
A scene from “Candyman” (2021)
The characters live together in one of the trendy, expensive apartments in the gentrified Cabrini-Green neighborhood, long after the towers had been torn down. Brianna and Anthony appear to have a loving, committed relationship, a lovely expression of Black Love that we all enjoy seeing so much, and we need to see more of. That is until Anthony learns about the legend of Candyman from Brianna’s brother, “Troy,” played by actor Nathan Stewart-Jarrett. Anthony is fascinated with the legend and pursues inspiration for new art by visiting what is left of the old Cabrini-Green neighborhood. He meets one of the last remaining residents, seemingly neighborly “William Burke,” portrayed by veteran actor Colman Domingo.
Here is where I’ll leave off describing the timeline of the movie, because how things happen almost take a backseat to what some of those things seem to represent.
Anthony slowly transforms into… something, and his physical transformation coincides with what seems like the fraying of his mental state. Anthony attempts to protect his partner, Brianna, in a pivotal scene that exposes something far more sinister in real life than a horror movie boogeyman: The horrifying and lasting effects of trauma and the unaddressed mental illness among Black people, particularly how Black men are misunderstood or ignored when they suffer mental health crises and trauma.
The tendency for many of us to dissociate ourselves from mental illness and trauma is touched on in a seemingly disconnected flashback that Brianna has of a traumatic childhood experience with her father. No, it’s not sexual abuse, but it is traumatic. But because she never confronts what happens, when her partner, Anthony, begins to display behavior that suggests his mental health is fraying, Brianna responds with less and less understanding, and more and more hostility. Focusing more on moving up in her career than her partner’s obvious growing difficulties, she ultimately leaves Anthony alone to face whatever he is experiencing.
A scene from “Candyman” (2021)
Brianna’s brother, Troy, is also pointedly critical of Anthony as the Black Man Living Off a Black Woman. But Troy himself is settling into a relationship with his new partner, “Clive” (played by Brian King), who Brianna accepts and notes is a welcome change from her brother’s usual unsavory choices. It is another interesting play on the trope of listless Black men being leeches on successful Black women that doesn’t sting any more or less because the one employing it in this case is a gay man. Rather it seems that this represents the pervasiveness of the deadbeat Black man stereotype—even other marginalized Black men believe it.
Much of the first third of the film revolves around Anthony’s transformation. That is where the trauma of centuries of racist violence against Black men emerges.
Much of Anthony’s transmogrification occurs in front of mirrors. That is obvious to the storyline and the myth of Candyman, but it doesn’t quite apply to Anthony because he isn’t sure if he is hallucinating or not. When he realizes that what he is seeing is real, the scene conveys less horror movie scare than a deep reflection into what happens to Black men’s souls living in a white supremacist system that loves their culture, their swag, their art and anything else from which society can profit. But this society doesn’t love them, and it will not hesitate to express its disregard for Black men in the most violent, inhumane ways possible.
That long history of racist violence against Black men is told in cleverly laid-out shadow puppetry, which simultaneously removes the physical gruesomeness of the acts portrayed while delivering their inhumane brutality. Each shadow-puppet story relates to a different iteration of Candyman, and the collective trauma of centuries of violent racist brutality against Black men turns the Candyman figure into something other than a villain. Terrifying in his visage and actions, certainly, but the question emerges as the connections are made between this history and the urban legend come to life: Is Candyman the monster, or is the monster what created Candyman?
A scene from “Candyman” (2021)
As viewers hopefully make this connection, they are invited if they are thinking further to ask a larger question: Are Black men, who lash out at a society that finds every way imaginable to destroy them, the monsters society says they are, or is the monster really society?
Indictments of white supremacist society and privilege, and the impact of the trauma of community having been erased, are woven throughout the film, reflecting ways Black people are either dismissed or used before being discarded.
The contempt and condescending paternalism of society’s gatekeepers is represented by the gallery owner and the art critic—and even the Black major-gallery curator—as they have little regard or use for Anthony as he struggles to produce content that will elevate his profile. They do not hesitate to disregard him when he is no longer of use to them.
The ease with which an oblivious white society appropriates Black culture, traditions and even urban legends—believing no consequences exist for that appropriation because they have no connection to the community those things come from—is reflected in a scene that is on the surface typical horror-movie, high-school kid hijinks.
The crushing trauma of surviving the systematic eradication of one’s community, and the desire to get back or revive what was taken or destroyed, is an underlying aspect of the actions of neighborly-seeming sole survivor/resident of Cabrini-Green, William Burke.
The way society is more accepting of a Black women’s efforts to climb the ladder, and how easily they dismiss Black men as they fall down it—even as they watch—can be extrapolated as we witness Anthony’s growing instability as it manifests itself when he and Brianna are trying to court a renowned gallery owner.
The way that our parents may have been doing the best they thought they could by moving their children out of the ‘hood and into “better” neighborhoods, encouraging them to forget where they came from in an effort to give them a better life, seeps through the cracks as Anthony confronts his mother about a past she has kept from him. The toll of keeping that secret trauma seems to have weighed heavily on his mother, as well, as family secrets are wont to do…
The running theme of racist police violence in the film—from beginning to end—is reminiscent of… well… every story we know about racist police violence. Brianna is ultimately put in a horrific situation, and then cynically used against Anthony in a way that shouldn’t be unfamiliar to our real-life experience with racist police terrorism. Brianna realizes then who she is, who Anthony is, and that he is the only one who can save her.
I have noticed among online fan reviews wildly divergent reactions to this movie, almost strictly along racial lines. If the reviewer is a white person, they almost unanimously and unequivocally hate this movie. I see these people as those who do not want to face the traumas and horrors of the history and continuing legacy of racist violence against Black people, which I believe this film effectively expands upon from the original “Candyman.” Although, I find it odd some who have seen this film say they loved the original, but hate this one because it’s “too political,” because they clearly missed the political history of Candyman in the original. They’re mad Candyman only kills certain people, but aren’t bothered at all by the historical track record and legacy of the broken bodies and souls of Black men, women, and children that created Candyman. So they do not see the connection between real life reflected in the film’s themes. But selective memory is what this society is great at, so this response is actually not a surprise at all.
But for others who understand what DaCosta’s “Candyman” is trying to say and why, it may not be scary in the traditional slasher/spine-tingler sense, so it’s hard to say whether or not the movie is “good” as a traditional horror film. However, the real-life nightmares and horrors reflected in this film are what many Black viewers will be all too familiar with.
As Brianna’s brother, Troy, says early in the movie, “Black people don’t need to be summoning shit.”
We don’t have to summon supernatural boogeymen. The horrors we live are real.
Jacqueline Luqman is a radical activist based in Washington, D.C.; as well as co-founder of Luqman Nation, an independent Black media outlet that can be found on YouTube (here and here) and on Facebook; and co-host of Radio Sputnik’s “By Any Means Necessary.”
Community members say police burned down the Shada 2 neighborhood in Cap Haitien as retaliation against armed gangs / credit: Twitter/DannyShawCUNY
The assassination of Haitian President Jovenel Moïse didn’t seem to make a difference for the average Haitian.
“We woke up hungry Tuesday,” said Jean Paul, 26, a resident of the sprawling ghetto of Laforcette in Haiti’s second capital, Cap-Haïtien. “Wednesday, we woke up with the same hunger.”
This is how one person, speaking for many, experienced the July 7 assassination of Moïse, a U.S.-backed, neoliberal stooge.
Moïse did not have popular support. In an interview with TeleSUR, political analyst Patrick Mettelus described the widespread feeling across Haiti that foreigners had no right to intervene. “The social movements sought for months and years to remove Moïse from office but never to harm him.” His removal was popularly deemed the historic task of the Haitian people.
Furthermore, many Haitians find it peculiar that the governments most under scrutiny for the assassination have been tasked to lead the investigation. For a media outlet like CNN, it is an afterthought that “members of the U.S. delegation met with rival contenders for the country’s leadership on Sunday.” The U.S. government continuing to appoint itself as the custodian of Haiti’s immediate and long-term future has nothing to do with altruism and everything to do with U.S. economic and geopolitical interests.
David Oxygène, spokesperson of MOLEGHAF (Mouvement de Liberté, Égalité des Haïtiens pour la Fraternité or the Haitian Movement of Liberty, Equality and Fraternity) commented on the contradiction.
“The apprentice is gone, but the master, the boss and teacher are still there,” Oxygène said. “Their illegitimate proxy isn’t there, but the master, U.S. imperialism, is.”
Mtg of Haitian peasant leaders. The masses continue to stand up, march forward & mobilize to overthrow this regime. Jovenel is not there but the PHTK regime still is. “We will never agree with foreign domination, with elections under foreign control & PHTK crimes” #Haiti 🇭🇹 pic.twitter.com/7yGRHRjYcf
Absent from any mainstream analysis focused on palace intrigue and throwing us off the scent of 26 Colombian paramilitaries and DEA agents involved in the murder is what the Haitian people are saying and living.
The power scramble now gives the regime of the Parti Haitien Tèt Kale (The Baldheaded Party or PHTK) carte blanche to persecute any of their political enemies. Demonstrations against PHTK’s state and paramilitary violence were planned for July 7 and 8, which was designed to culminate in a protest against the PHTK on July 11, where diverse social actors would have taken back the momentum and the streets. All of these actions were cancelled and postponed once Moïse was assassinated because of fears of state repression.
Organizer Pierre Chanel: devaluing a ppl’s currency damages our economy & self-esteem. An incompetent state isn’t just responsible for ongoing massacres & political assassinations but for hunger & inflation. The #Haitian goud is now 104 for 1 US dollar. #Haiti 🇭🇹 pic.twitter.com/fLRBWVEfGK
Mainstream headlines predictably obfuscate, engaging in racist tropes and sensationalism. As the sentiment Jean Paul expressed, in the last week, nothing objectively changed in the lives of the millions of workers, peasants, and the under- and unemployed across Haiti. The Haitian currency is highly devalued. One U.S. dollar converts into 94.69 gourdes. Gasoline scarcity causes serpentine queues and a black market price of $10 dollars per gallon. Millions of Haitians wake up hungry every day. Foreign-owned sweatshops and giant plantations, like the Savanne Diane, continue to produce for export, paying Haitian workers an average wage of $4 a day.
Youth from the forgotten #Haiti explains how he survived the everyday violence of a turf war between Bannan and Chada. 8 bullets later he is still here 🇭🇹 pic.twitter.com/v8P780xzKs
Gangs and paramilitary units have been involved in a pitched turf war, killing hundreds of Haitians while displacing thousands. While Jimmy “Barbecue” Cherezier, a strongman from Port-au-Prince ghettos Delma 6 and Lasaline, has shifted his rhetoric as of late, innocent families continue to be trapped in neighborhood feuds. For a deeper examination of the role of Barbecue and the heavily armed G-9, or the Confederation of Nine Gangs, Democracy Now hosted a debate on July 8. Mintpress News pressed about the potential of the 3-million-strong lumpen proletariat (those members of the working class who are unable to sell their labor for wages) to organize themselves against their class enemy.
No Further U.S./UN/OAS Intervention in Haiti
The slogan, “no foreign intervention in Haiti,” is misleading. Haiti is a neocolony. Foreign intervention is everywhere in Haitian society. Now, U.S. imperialism and their junior partners are attempting to use this power vacuum to launch yet another invasion of Haiti.
Mainstream outlets have shown images of Haitians asking for help outside the U.S. embassy in Port-au-Prince. How did a proud, dignified people—an example of self-determination for the world—get reduced to dreaming of a visa to escape their country’s woes? Only a thorough examination of the neocolonial model and all of its far-reaching tentacles of economic, political, diplomatic, military, educational and psychological domination can begin to address this question.
Walter Rodney’s analysis in the “Politics of the African Ruling Class,” (Black World View, 1976) offers an introduction to Haiti’s subservient position today:
“They [the dependent countries] were brought into the world economy as fractions during the colonial period. They have not yet transcended this state of affairs. And, therefore it follows that they have not yet attained the stage where we can talk about national economies.”
The Western media is expert in ignoring this history of foreign repression and resistance. Instead, it presents Haiti as an isolated basketcase.
A NACLA article by Haitian scholar and activist Mamyrah Dougé-Prosper and professor and organizer Mark Schuller offers insights into how to support a people’s agenda. The Commission de Recherche pour une Solution Haïtienne à la Crise is a coalition warning of another U.S. intervention and fighting for a “sali piblik,” or a Haitian solution.
In the protracted national liberation struggle, the Haitian people must have the last word. As David Oxygène said, “We are standing up, marching forward and mobilizing to overthrow this regime. Jovenel is not there, but the PHTK regime is still there. MOLEGHAF will never agree with foreign domination, with elections under foreign control, PHTK crimes with or without Jovenel. Imperialism ate him up and threw him away. No longer needing him, they discarded him. MOLEGHAF continues the battle against the imperialists and neocolonialism. The struggle continues! Stronger! Long live the Haitian revolution!”
Danny Shaw is a professor of Caribbean and Latin American Studies at the City University of New York. He frequently travels to Haiti to stay with the mass anti-imperialist movement. A Senior Research Fellow at the Center on Hemispheric Affairs, Danny is fluent in Haitian Kreyol, Spanish, Portuguese and Cape Verdean Kriolu. He has reported for Toward Freedom on Haiti and he recently wrote a book review.
