“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.
Left-wing presidential candidate Gustavo Petro (bottom left on the mic) addressing a crowd in Colombia / credit: Gustavo Petro
For Francia Márquez, land is life.
The 39-year-old Afro-descendant woman was raised in mountainous territories that have been occupied by generations of Africans in what is now known as Colombia. They are the offspring of people who had escaped slave masters.
“Territory is a space of life and diversity,” said Márquez, who was dressed in white from head to toe and clad in African jewelry. She addressed a standing-room only event held on February 7 at a community center that serves the Spanish-speaking population in Hyattsville, Maryland, on the border of Washington, D.C. “And now, I want to be president of Colombia.”
Militant-turned-politician Gustavo Petro is seen as the inevitable Pacto Histórico candidate in this year’s presidential election in Colombia / credit: Facebook / Gustavo Petro
Many say the upcoming Colombian presidential election looks to be the most consequential in decades. That’s because, while some praise Márquez, everyone Toward Freedom spoke to agreed militant-turned-politician Gustavo Petro is the strongest candidate on the left. The most recent poll shows Petro as the most favored left-wing candidate, with 77 percent of the public’s favor, compared to only 12 percent for Márquez. More interesting is that Petro is the most recognized and favored candidate across the political spectrum, according to Centro Nacional de Consultario, a Colombian think tank.
“With the failure of the government of Iván Duque, the public is really looking for something different,” said Gimena Sánchez-Garzoli, Director for the Andes at the Washington Office on Latin America (WOLA). Under the right-wing Duque presidency, murders of social leaders have continued as the 2016 peace accords to demobilize guerillas remain unimplemented. “Last year’s civil strike, the effects of COVID-19 and the economics of the country have pushed people who normally wouldn’t have run.”
Márquez and Petro are seeking the nomination of Pacto Histórico, a left-wing coalition, during today’s party consultations. These primary-like events will determine who will move on to first-round runoff elections on May 29. A second round would be held on June 19 if no candidate wins at least 50 percent of the votes. While Petro seeks the coalition’s nomination as a Colombia Humana party candidate, Márquez is vying with the support of Polo Democrático Alternativo, a social democratic party.
Aside from Pacto Historico, a center-right coalition, Coalición Equipo por Colombia (Team Colombia), and a center-left coalition, Coalición Centro Esperanza (Hope Center), are deciding on candidates today as well. A few candidates, including the notable former senator and once-exile Ingrid Betancourt, have opted out of today’s consultations and will run against the coalitions on May 29, either on a party ballot or independently.
Left-wing presidential candidate Francia Márquez (left) with members of the Afro-Colombian community in 2018 in La Toma, Cauca department. Márquez seeks the Pacto Histórico nomination in today’s party consultations / credit: Goldman Environmental Prize
Putting Colombia in Context
Colombia is among the top 20 most violent countries in the world. That is partly because the United States has provided $4.5 billion in arms and military training via Plan Colombia, a 22-year-old anti-narcotics program implemented during the presidency of right-wing president, Álvaro Uribe (2002-10). The U.S. military also reportedly has helped build out and now occupies seven Colombian military bases.
Out of 49 million people, 8 million have been displaced since 1985, according to Human Rights Watch. That’s because of decades of struggle between coca producers and traffickers, miners, Indigenous and Afro-descendant people, and those who represent foreign interests.
The Ovejas River in La Toma, Cauca department, Colombia, where a fierce battle has raged over land and displaced millions of mostly Afro-descendants and Indigenous people / credit: Goldman Environmental Prize
The Fear of ‘Becoming Venezuela’
Dan Kovalik got much pushback for announcing in February his support for Petro, who was roundly lambasted for recently saying in a radio interview, “We do not like [Venezuelan President Nicolas] Maduro. We have said it many times. We don’t like what is happening in Venezuela in terms of the extinction of democracy.”
Another attack came on Twitter: “I suggest Maduro stop his insults. Cowards are those who do not embrace democracy. Get Venezuela out of oil, take it to the deepest democracy. If you have to step aside, do it.”
Le sugiero a Maduro que deje sus insultos. Cobardes los que no abrazan la Democracia.
Saque a Venezuela del petroleo, llevela a la más profunda democracia, si debe dar un paso al costado, hágalo. https://t.co/kA8DBwQ3fT
These kind of comments have moved some to call Petro “another Boric,” alluding to Chile’s new president, Gabriel Boric, who recently criticized Venezuela and Nicaragua.
“It might be tactical,” said Kovalik, who teaches international human rights at the University of Pittsburgh School of Law. “He still represents that [guerilla]. That’s why I still like him. He’s opposed to U.S. imperialism.”
Petro has gotten backing from figures of the international left, including U.K. Labour Party leader Jeremy Corbyn. While regional leaders, including Maduro, assailed Petro on Twitter for criticizing Venezuela while it undergoes a process of socialist construction that began in 1998, some understand the rationale.
Sánchez-Garzoli has been working on Colombian issues since 1998 and has been exclusively focused on the country since 2004. She said Uribismo, the far-right ideology of Uribe that helped escalate the drug war, is to blame for the inflamed relationship with Venezuela. That has created a fear among Colombians that their country is “becoming Venezuela.”
“Colombians think of Venezuelans as their cousins,” Sánchez-Garzoli said. “There’s always been good relations, people to people—it’s just been the government that has had this antagonistic approach.”
Ajamu Baraka is a human rights activist who co-founded a grassroots organization called the Black Alliance for Peace. He has lived in Calí, a predominately Afro-Colombian city, since 2011, and regularly advises movement and elected leaders in the country. “This spat between him and some figures like Maduro, while it is politically unwinding in terms of regional politics, plays a certain role in Colombian politics.”
Baraka said it is unclear if real ideological differences exist between Petro and Maduro, or if Petro’s statement was a critique from the left, or if it was Petro’s way of creating space between him and Maduro. “It’s understandable, but also opportunistic,” Baraka said.
Sánchez-Garzoli said part of the reason Petro lost the 2018 presidential election was because he wasn’t able to attract more moderate elements of the population to vote for him because of the public’s aversion to anything related to Venezuela.
Baraka said the question is similarly complicated among Afro-Colombians. “Part of it is confusion,” he said. “Part of it is the relative conservatism that’s across the region, unfortunately.”
When a candidate is considered in favor of Venezuela, that reinforces the right wing and the moderates because they fear a public seizure of companies as well as persecution of political and economic elites, Sánchez-Garzoli said. She added the center and the right recently have come together. “They are making alliances [with groups] they’ve never worked with before,” Sánchez-Garzoli said. “It’s very hard to know what that will mean in practice.”
In a region where the left has successfully taken state power, many said it is important for Petro to win to create more stability for the Western Hemisphere’s left pole, which includes Bolivia, Chile, Cuba, Honduras, Nicaragua and Perú. “They’re not going to go away quietly,” Kovalik said of Colombia’s ultra-right wing.
James Early, a board member of Washington-based think tank Institute for Policy Studies, also sees potential in a Petro presidency. “Getting rid of this ultra-right Duque government and whoever would become the steward of state power is really the bottom line. This is where the rub comes.”
Left-wing presidential candidate Francia Márquez (fifth from left in the second row) poses in 2018 with members of the Afro-Colombian community in La Toma, Cauca department / credit: Goldman Environmental Prize
The Afro-Descendant Question
Charo Mina Rojas, an Afro-Colombian who supports Márquez’s candidacy, believes it would be a boon if Petro wins the presidency. But that support comes with reservations.
“Gustavo Petro continues to be part of that white supremacist voice that does not recognize diversity and the political power that diversity can have in this country, particularly from marginalized ethnic groups,” said Mina, who is a member of the Proceso de Comunidades Negras, or Black Communities Process, which represents more than 100 Afro-descendant community councils and organizations spread across 4 departments, or states. “Colombia always performs as a Mestizo country, but it’s white people governing.”
Unfortunately, Petro’s campaign did not respond as of press time to Toward Freedom’s inquiry.
Sánchez-Garzoli noted Petro has been known for a more top-down approach, keeping decision making to a tiny circle of advisors.
That is unlike the Afro-descendant tradition, in which every aspect of life is collectivized, attracting many to Márquez’s candidacy.
“She’s fearless—she’s a leader,” said Victor Hugo Moreno Mina, an Afro-descendant who is running for a seat in Colombia’s congress under the Green Party banner. “She has been defending Black communities in the cities, but also in the rural areas.”
Moreno is the Consejo Mayor, or president and legal representative, of the Asociación de Consejos Communitarios del Norte del Cauca (ACONC, or the Association of Community Councils of Northern Cauca). ACONC represents 210 rural communities and 10 municipalities in Cauca department.
Moreno was with Márquez on May 4, 2019, when armed assailants shot at their group as they were preparing for discussions with the government on what they see as negligence. “She defends people who don’t have their basic needs [met] in our communities.”
For Afro-descendants, their ancestral territories dating back to the 17th century have been equated with life itself. They descend from Africans who were kidnapped from the same villages in Africa and sold together, which meant they could communicate in their native languages to outsmart the slave masters. After escaping into the mountainous jungles of Colombia, they established the first African settlements. Their descendants had been able to continue the traditions of their homeland in relative isolation until the drug war in the early 2000s that began mass displacement. Then an influx of mining companies continued the violence in the 2010s.
A poster depicting Francia Márquez features her campaign slogan, “Soy Porque Somos,” or “I am because we are.” / credit: Francia Márquez
Ubuntu, a term with roots in the Bantu languages of central and southern Africa, means “I am because you are and you are because I am.” That is reflected in Márquez’s campaign slogan, “Soy Porque Somos,” or “I am because we are.” Marquez helped organize rural Afro-descendant women in her hometown of La Toma, located in the Cauca department, against foreign mining companies. Eighty women walked 350 miles in 10 days in November 2014 to the capital, Bogotá. That, as well as a 22-day protest in Bogotá, moved the government to end illegal mining activities and convene a national task force. But before that had taken place, the death threats had become too much to bear. On April 5, 2014, she was forced into exile with her two children, landing in the city of Calí. Her efforts caught international attention, winning her the Goldman Environmental Prize in 2018.
Left-wing candidate Francia Márquez, who seeks the Pacto Histórico candidacy, seen in 2018 accepting the Goldman Environmental Prize / credit: Goldman Environmental Prize
The collectivism of the Afro-descendant community filters into Márquez’s approach to campaigning for president.
“I don’t have anything to offer. We have to change the logic,” Márquez told a crowd of mainly Spanish-speaking people on February 7 in Maryland. “That’s why we have a mandate.”
Instead of running on a platform, she brings to the public the demands of the Afro-descendant and Indigenous communities, which includes distributing land to women, a focus on education, the legalization of drugs, an end to obligatory military service, the right to abortion and an end to the country’s 60-year-old civil war.
“She is contesting these structures from a very clear Black feminist perspective,” Mina said.
A Black woman at the event stood up wearing a Daishiki, a West African blouse-like patterned garment. “You have not let those evil forces touch you,” she told Márquez.
“To see you gives me hope,” said Pedro, an Indigenous Colombian who wound up in the Washington area after fleeing the violence.
“She defends everything with her body and soul,” Moreno told Toward Freedom.
The Afro-descendant population in Colombia is mostly concentrated in coastal areas, as represented by the shades of brown / credit: Wikipedia / Milenioscuro using data from OCHA Colombia’s Censo DANE 2005
‘Tricky Ethical Situation’
Mina said Márquez’s candidacy represents a grassroots process. And the people are patient.
“Nothing is going to change in a four-year period,” Mina said. “But in a long-standing process, we can expect a successful political alternative.”
Petro will need help to not only broaden his base, but to keep his current base excited. That’s where Márquez, who is unlikely to win today, can play a role.
“Francia has really forced the debate on different issues,” Sánchez-Garzoli said.
The 1991 reformed constitution includes a declaration that Colombia is a plurinational state. Unfortunately, that has not played out in giving Afro-descendants and Indigenous Colombians full reign over their lives. That contradiction again has come to a head with the ethnic chapter of the 2016 peace accords not being acted upon, according to a 192-page report Instancia Especial de Alto Nivel con Pueblos Étnicos (IEANPE, or Special High-Level Body with Ethnic Peoples) issued in December. Non-governmental organization Instituto de Estudios para el Desarrollo y la Paz (INDEPAZ, Institute for Development and Peace Studies) reported murders of social leaders, which includes activists, politicians and journalists, surged to 1,270 between 2016 and 2021. Although forced displacements hit their peak in the early 2000s, as seen in the INDEPAZ chart below, about 100,000 or more people have been displaced every year since the peace accords were signed.
Chart showing how many people have been displaced each year in Colombia / credit: INDEPAZ
“The citizen backing is going to have to be significantly organized to broker deals with whoever emerges,” said Early, who, as part of a delegation, met with militants in Cuba as the peace accords were being hammered out. He said, as the only Afro-descendant at the meeting, he advocated for the safety of Afro-Colombians. “That is the principal question inside Colombia: How will the candidacy of Francia negotiate with the forces who are gathered around Petro?”
Mina takes a more realistic, or perhaps pessimistic, view.
“I don’t think they can change the relationships as they are,” she said. “You need a lot of economic power to do that.”
Mina added Petro has been trying to gain alliances with those in power. She and others saw that as a tough road to walk. More right-wing elements like the Catholic Church may require compromises that can go against a candidate’s positions.
“That is a tricky ethical situation,” Mina told Toward Freedom on a phone call from her Calí home. “If that was just words, that is okay. But that is not just words. When he wins, all those people will come back to cash the check.”
Kovalik said the international left, much of which has not seized state power, should support Petro’s candidacy.
“Even if he’s not openly supporting Cuba, Venezuela or Nicaragua, he’s not a lackey of the military in Colombia,” he said. “It will be a huge step forward for Latin America to have a president of Colombia who’s not willing to allow Colombia to be a giant military base for the United States.”
Israeli military personnel push a Jewish activist from the United States amid a Palestinian-led protest on June 10 against the seizure of the Masafer Yatta region in the West Bank / credit: Emily Glick
MASAFER YATTA, OCCUPIED WEST BANK—On Tuesday, the Israeli military started training in Masafer Yatta, a rural, arid enclave south of the occupied West Bank city of Hebron. This comes after more than two decades of Palestinians using legal avenues to try to stop the seizure of their land.
The military training has involved the army sticking shooting targets onto tractors, windows and barrels of hay.
My voice shakes in this video. Tons of Israeli soldiers just started "training" in Masafer Yatta. They're driving war tanks near a school, as children watch, terrified, they're placing targets on cars and windows, they're doing this to evict us in the most brutal way possible. pic.twitter.com/kWV7JWEraB
Expected to last a whole month, this is the first such military training exercise in the Palestinian community in 20 years, and comes as Masafer Yatta is experiencing the largest mass expulsion of Palestinians since 1967.
Today the military launched its training in Masafer Yatta, which is planned to last a whole month, by positioning targets, pictured here, on the vehicles and property of Palestinians from the community of al-Majaz.
Demonstrations—regularly met with violence from soldiers and Israeli settlers—have occurred almost weekly since Israel’s Supreme Court rejected a petition in May against the expulsion of more than 1,000 Palestinians.
For example, on June 10, the Israeli army attacked a Palestinian-led protest. Soldiers beat protesters, fired tear gas that burned demonstrators, threw stun grenades and detained Israeli solidarity activists. More than 200 Palestinians, Israelis, and Jews from both the United States and the United Kingdom protested as part of the “Save Masafer Yatta” campaign.
“Our protests show the racism in how the Israeli army treats us,” said Basil Adra, an activist from the village of Tuwani in Masafer Yatta. “Soldiers who claim that they are not allowed to stop settlers from committing violence against us are then very aggressive towards protesters.”
Israeli military personnel push Palestinians and solidarity activists protesting on June 10 the seizure of the rural West Bank enclave of Masafer Yatta / credit: Emily Glick
The Culmination of a Decades-Long Legal Battle
In the 1980s, the Israeli army declared all 19 villages in Masafer Yatta as “Firing Zone 918,” a closed military training site. By 1999, the Israeli military rounded up more than 700 residents into trucks and expelled them off land they had cultivated for generations.
In response to the forcible transfer, the Association for Civil Rights in Israel (ACRI) in the year 2000 filed petitions with the Israeli Supreme Court on behalf of residents. The court then granted an interim injunction, permitting residents to temporarily return to their homes.
A 2012 state attorney decision allowed four villages—Tuba, Sirat ‘Awad Ibrahim, Sarura and Mufaqara—to remain based upon the Israeli Defense Ministry’s position that the land wasn’t needed for military training. Despite the decision, settler violence and land theft have plagued these villages.
From there, the high court continued hearings on various petitions for years. But last month, the court dismissed residents’ petitions. In its ruling, the court determined the Palestinian inhabitants—who live nomadically and depend on shepherding for their livelihoods—were not permanent residents when the military declared the area a firing zone.
The recent court opinion has given the army the green light to demolish eight villages and displace the Masafer Yatta residents once again.
The residents, along with ACRI, petitioned the Supreme Court on Sunday for an additional hearing and interim order to stop military training in Masafer Yatta.
“It is to be hoped that the high court will accept the request for additional hearing and reverse the ruling that war crimes can be committed under the court’s purview,” ACRI attorneys Dan Yakir and Roni Pelli said.
Israeli military personnel push solidarity activists on June 10 amid the Palestinian-led protest in the West Bank enclave of Masafer Yatta / credit: Emily Glick
From Quiet Grazing Lands to an ‘Army Base’
Since the court ruling, residents say Masafer Yatta feels like it has transformed into the equivalent of a military base. Temporary army checkpoints have been established at entrances of the area’s eight villages deemed the firing zone. Soldiers with assault rifles strapped to their chests patrol the area daily—delivering demolition orders, as well as carrying out arrests and nightly raids. Military jeeps packed with soldiers roam the rocky terrain.
The Israeli military has already started carrying out demolitions since the court ruling.
BREAKING Imminent threat to the entire community of Khalet a-Thab’a in Masafer Yatta. From Sunday June 19, all but three of the village’s structures are at risk of being destroyed.
In May, 19 structures such as houses, tents, animal pens and water tanks were demolished. That left 45 people homeless in the villages of Al-Fakheit and Al-Mirkez. This month, the army bulldozed tents belonging to 21 residents of these villages, which they had set up after their homes were destroyed. On Thursday, all but three buildings in the village of Khalet a-Thab’a received demolition orders that can be enacted beginning Sunday.
Even areas of Masafer Yatta not part of the firing zone are at risk of being razed. The Israeli Civil Administration, which governs activities in the West Bank, issued on Thursday a demolition order for Palestinian activist group Youth of Sumud’s guest house and community center.
Just now the Israeli civil administration accompanied with army raided Tuwani village delivered a final demolition order for Youth Of sumud center in the village in Masafer Yatta /South Hebron Hills . #SaveMasaferYattapic.twitter.com/cJsLEsr0YZ
“This center, which we worked for years to complete, is a big step for the people of Masafer Yatta to organize and protect our lands. We use this place to host internationals, hold meetings and organize community gatherings,” Sami Huraini of Youth of Sumud told Toward Freedom. “This demolition order isn’t just about the Youth of Sumud—it is about crushing organizing efforts in solidarity with the vulnerable communities in the 918 firing zone.”
The center is located in Tuwani—the only village in Masafer Yatta with a zoning plan—meaning the law protects it from demolition. Sameeha Huraini, Sami’s sister who also is involved with Youth of Sumud, explained the Civil Administration gave the demolition order on the grounds the center is located outside of the zoning plan and on an archeological site—both claims are false, she said. The Israeli military and Coordinator of Government Activities in the Territories, which oversees the Civil Administration, did not respond to requests for comment by the time of publication.
A stun grenade burned the pants and leg of an activist during a June 10 Palestinian-led protest against the seizure of the rural enclave of Masafer Yatta in the West Bank / credit: Emily Glick
‘Our Rights Have Become Dreams’
Army-enforced eviction isn’t Masafer Yatta’s only struggle. Several illegal, Jewish-only settlements encircle the region.
“Israeli illegal outposts inside Masafer Yatta are connected to resources and are not under imminent eviction,” said Ali Awad, a Palestinian activist from the village of Tuba. “Settlers in these outposts commit violence against neighboring Palestinians and work in tandem with the Israeli military to steal our resources and expel us from our homes.”
While the Palestinian villages are not connected to the electrical grid and water system, the illegal settlements are. Without these hookups, Palestinians are forced to survive on NGO-donated solar panels and expensive water tanks, which settlers often destroy and soldiers confiscate.
Israeli military personnel mingle on June 10 with settlers from the colony of Mitzpeh Yair / credit: Emily Glick
Awdah Hathaleen, a Palestinian activist from the village of Umm al-Khair in Masafer Yatta, lamented what will happen to his community if the army is successful in dismantling the eight villages.
“After that, what will be [the army’s] next mission? The other villages [in Masafer Yatta], and, unfortunately, my village will be one of them. Because if they succeed in this, they will just keep going,” Hathaleen told Toward Freedom. “We are humans. Humans who deserve basic rights. But our rights have become dreams. And now we have to work to make those dreams become reality.”
Jessica Buxbaum is a Jerusalem-based freelance journalist reporting on Palestine and the Israeli occupation. You can follow her on Twitter at @jess_buxbaum.
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.”