CANDYMAN (2021)

Warning: Spoilers for the Candyman series.

The idea of going back to the Candyman franchise thirty years after the original terrified the previous generation seemed a little unwise and fairly arrogant—for all kinds of reasons. Where to start? Though it’s generally (and unfairly) lumped in with other slasher sagas, the Candyman series only made it to three entries, very much on the low end when compared to its double-digit-reaching colleagues. Indeed, the series has been extinct for over twenty years, thanks to 1995’s underwhelming Farewell to the Flesh and 1999’s atrocious direct-to-video Day of the Dead. On top of that, the irreplaceable Tony Todd had obviously aged out of the title role, and there was really no one left standing at the end of that brilliant original movie to continue the story (…or was there?). Probably the most important question: could a modern filmmaker working on behalf of a major studio have the same uncanny ability for unnerving audiences like writer/director Bernard Rose had back in the dark ages of 1992? Could anything baring the Candyman name in this day and age really be as terrifying?

For once, though the trailers gave away a lot, they didn’t give away everything, and what was assumed to be a straight-up reboot of the series’ overall concept was actually a sequel in very sly sheep’s clothing, allowing for the return of characters (and actors) not seen since Candyman ‘92. Much like 2018’s Halloween, this belated Candyman follow-up has ditched its association with every sequel outside of the original, only keeping the real name of Candyman intact as Daniel Robitaille, as established in Farewell to the Flesh. It’s also very much a loyal sequel, calling back to the original as much as possible while still digging deeper into the concept of Candyman as a character, as a legend, as a concept, and as something much more—“the whole damn hive” as the movie explains.

Anthony McCoy (Yahya Abdul-Mateen II, the upcoming The Matrix Resurrections) is an artist in a rut, living with his art promoter girlfriend Brianna Cartwright (Teyonah Parris, the fucking hysterical They Came Together) in a swanky Chicago apartment that, once upon a time, had been part of the Cabrini-Green housing projects where large portions of the original film took place. After hearing the legend of Helen Lyle, Virginia Madsen’s character from Candyman ‘92, whose life story has been rewritten to make her a Candyman-like villain as opposed to the hero, Anthony begins to research the mythos by heading to where it all went down: what remains of the Cabrini-Green projects. He soon meets William (Colman Domingo, Selma), manager of a local laundromat, who tells him of his own murderous run-in with Candyman as a child…only it’s not the Candyman audiences already know (Todd), but an altogether different hook-handed weirdo in a flowing jacket named Sherman Fields (Michael Hargrove), a well-meaning but slow-witted local killed by police after having been falsely accused of injuring children with razor-blade candy. Following his killing, Sherman returns as the eponymous mirror man, killing those who call him by his new name, which directly results in the death of William’s sister. Now infected with Sherman’s image, and, naturally, after repeating the name “Candyman” five times into the nearest mirror, Anthony begins to suffer hallucinations of a bloodied and mutilated Sherman Fields appearing in every mirror reflection, all while a nasty bee sting seems to be transforming his body into a hideous husk. Meanwhile, his previously dismissed art gallery exhibits inspired by Candyman begin to gain traction…in conjunction with the deaths of those with immediate ties to Anthony’s work as an artist. Soon, as word of Candyman’s terror begins to spread, so does that of the means to summon him: by looking into the nearest mirror and saying his name.

It’s often said for belated sequels like this that prior knowledge of previous movies isn’t necessary to enjoy any updated take (especially those belated sequels that drop all numerals and subtitles and reuse the original moniker, a trend I really wish would go out of style), but when it comes to Candyman ‘21, written/produced by Jordan Peele (Get Out, Us) and directed by Nia DaCosta, I could not disagree more. Sure, if you’ve never seen the original film, you could still find things to enjoy and grasp the overall concept while also getting a nice dose of the creeps, but by default it would prove to be an almost hollow experience—especially with its ending. Candyman ’21 isn’t just an homage or a universe side adventure—it depends on the original film to flesh out its story in the very same way it depends on it for its entire existence. If Candyman ’21 were a haunted house, Candyman ’92 would be its ghost. The original film’s events, ideas, and characters permeate the events in this new take, which finds dozens of loving ways to loop itself in with its predecessor, falling back on even its most background details (like the razor-blade candy, which remained unexplained in the original and remains unexplained here). Relievedly, there are no radical reinventions of the concept—at least, none that don’t expand on ideas already well established. Even the musical score by Robert Aiki Aubrey Lowe presents in the same spirit as Philip Glass’s score for the original, crafting a very experimental and non-traditional soundtrack, along with lifting its most recognizable theme and reinventing it as a pensive and melancholy melody on electric organ. Candyman ’21 isn’t out to exploit its namesake while pushing aside everything that made it so wonderful; if there’s any one modern sequel that proves its love for its source material, it’s this one.

Candyman ’92 laid the groundwork for who Candyman is, and most importantly, why he persists. As intimated, Candyman is a walking embodiment of his own legend and of the fear he causes in those who believe in him. As the legend of Candyman grows, so does his presence in the world, and as his presence grows more well known, the legends about him grow further, and on and on, an endless loop of a mythical being’s willed existence. Though the main thrust of events is centralized to Cabrini-Green in Chicago, it’s suggested his legend is known everywhere, including the middle-of-nowhere suburbs, the setting that provides the film’s opening kill. When Helen Lyle saves Baby Anthony, previously kidnapped by Candyman to serve as a sacrifice that would make both Candyman and Helen immortal in story and together forever, those Cabrini-Green residents who bore witness to the act credit her with having killed the boogeyman who has long haunted their lives. Over time, however, as evidenced during Candyman 21’s opening modern-day moments, it would seem that Helen Lyle has inherited the Candyman mythos. We, the audience, know the truth, but for those characters in the room hearing the story for the first time, that version of the myth becomes their truth. That’s how urban legends spread, growing more and more powerful with every new person who tells them. To destroy the Candyman, one must destroy the belief in him, but following this logic, that also allows the Candyman legend to change at will, so long as enough people disseminate all the different variations of the story. “The hive,” as it’s called, is the accumulation of black lives lost to hate in the decades since the lynching of Daniel Robitaille; though the identities and details change, with certain people being haunted by their version of their Candyman, all of those variations are ultimately absorbed back into, for lack of a better word, the myth of the OG Candyman (Tony Todd, who returns for just one brief moment). He is the dumping ground for the world’s racial hate—a sort of anti-Batman on whom Cabrini-Green needs to hang its history of pain. This concept of “the hive” is the backbone of Candyman ’21 and is a major feat pulled off by the filmmakers with great success. It not only remains faithful to all the rules established by its predecessor, it greatly expands the mythos and brilliantly allows Todd to reprise the role in just a single appearance, limited to a single line, while reestablishing his Candyman as the Candyman. It doesn’t matter that he’s not the main Candyman glimpsed throughout the movie; ultimately, it’s still the story of the Candyman who started it all.

Also returning is Anne-Marie McCoy (a quietly devastating Vanessa Williams), not seen in this series since the closing moments of Candyman ’92 in which she peers down into the open grave of Helen Lyle, the savior of her son. Her one scene offers affirmation to the audience that the histories of the McCoy family and that of the Candyman are intertwined and sadly inescapable; though Anthony begins to suspect his place in Candyman lore, it’s not until the confrontation with his mother that we know it’s all true—in that moment, Anthony believes, thus giving the Candyman legend power, and thus setting into motion his own transformation. Seeing Williams return to the role not only cements this “twist” in the story and brings with it a series history that works in tandem with Candyman’s own, but also provides a nice little shot of romanticism, as we horror fans love nothing more than seeing iconic faces return to our beloved franchises. (Also, that woman does not age.)

Candyman’s biggest detriment is its incapability of executing any sequences of real fear—at least the kind of fear with the same staying power of its predecessor…though perhaps that’s unfair. Candyman ‘92 remains one of the scariest mainstream horror films of all time; its very first frame establishes a sense of dread and ominousness that continues until its very last. (The bathroom murder sequence involving a young child is still a top-ten “that fucked me up” moment of my entire horror-watching life.) That’s not to say Candyman ’21 doesn’t contain its own collection of eerie images because it certainly does, and “new” Candyman Michael Hargrove unnerves the viewer with nothing more than a smile, but it never reaches those “dangerous” scary heights that give you pause to continue watching any further.

By its very design, Candyman ’21 has an awful lot of balls in the air, and for the most part it keeps them all moving fluidly without causing a catastrophe, though threatening to overcomplicate matters is an underexplored subplot in which Brianna deals with a past trauma involving the suicide of her father, who was also an artist. Though likely existing to draw parallels to Anthony’s worsening mental state, there’s also a sly inference that Brianna’s father was a version of her own personal Candyman, in the sense that she’s also being haunted by someone with a tragic end whose image she can’t seem to escape. Candyman ’21 seems to even be implying that every person has his or her own unshakeable ghost—not walking visages of those gunned down unduly in the streets or lynched by angry white mobs, but more along the lines of the abstract concepts a ghost can represent: guilt, sadness, regret, or the sense of something left unfinished.

Predictably, some critics and audience members have dismissed this new take as being the “woke” version of Candyman, stopping at the surface level of seeing a black man dealing with black issues caused by the fallout of racial injustices and dismissing it unseen, but there’s not a single idea present here that hadn’t already been established by its predecessor: first, there’s gentrification—Helen Lyle reveals that her swanky apartment building was originally built as a housing project before some modifications transformed the units into upscale condos in an effort to keep the rest of the housing projects contained to the other side of the highway; and then there’s black tragedy at the hands of an angry and racist white mob—literally how the Candyman legend was born: his having fallen in love with a white woman and getting her pregnant; and of course there’s a racist police system—more than once, stories are told about how black residents of the Cabrini-Green housing projects would call 911 to report someone coming through the walls to kill them, but that no one would come help because of how “scared” they were to come into the ghetto—and it’s not until Helen is attacked in the projects while pursuing her research that the cops finally act. Racial indifference, economic disparity—they are old themes made new again. It’s ironic that William tells Anthony the legend of original Candyman Daniel Robitaille, a renowned artist hired by wealthy families to paint their portraits, and says, “You know how it goes: they love what we make, but not us.” He could’ve been talking about the very movie he was in, almost anticipating close-minded audiences to dismiss a movie with the full right to discuss genuine societal issues—something the horror genre has only been doing for the last hundred years—as “woke,” a term I’ve come to despise. What bullshit.

On the lighter side, Candyman is filled with all kinds of fun Easter eggs—homages to Clive Barker, whose short story, “The Forbidden,” originated the Candyman character, are peppered throughout, along with an unexpected but sweet homage, via Brianna’s surname, to genre legend Veronica Cartwright (Alien, Invasion of the Body Snatchers), who appeared in Farewell to the Flesh as Candyman’s great-granddaughter. (There’s also a pretty lame nod to Jurassic Park.) I won’t point them all out, as spotting them is part of the fun, but with Peele’s influence, they are plentiful, reminding the audience that, yes, this movie is to be taken seriously, but that it’s also okay to have a little fun with it.   

To loop back around on the Halloween comparison, my hope is that Peele et al. leave this newly resurrected franchise alone, as further exploration of this newborn concept may very well result in a bed-shit a la Halloween Kills. Like Halloween ’18, Candyman ’21 works better as a one-off companion to its lineage and doesn’t need any additional follow-ups to further explore its themes. Maybe I’m just resorting back to my home-base cynicism, since I didn’t have any faith that I would enjoy this new Candyman as much as I did, but it seems doubtful the same kind of risks can be taken in a sequel to further explore Candyman as a phenomenon without it buckling under the weight of its own ambition. After all, Candyman ’21 is the fourth time Candyman’s name has been called. Call him a fifth time and things could get painful.

THE RETRIEVAL (2013)

It's 1864, and a young boy named Will (Ashton Sanders) works with his uncle, Marcus (Keston John), on behalf of a group of bounty hunters, in locating runaway slaves and reporting their whereabouts so that they may be returned to their slaveholders. Will and Marcus, in order to do this, earn the trust of their targets and divert them to an agreed-upon place so the slaves may be taken captive and returned. What makes Will and Marcus so easy to trust is that they themselves are former slaves, operating under the guise of also being on the run. By the time their targets realize they have been had, they are already back in chains. On one particular assignment, the pair are tasked with locating a freed slave named Nate (Tishuan Scott) in order to return him, but after locating him, Will soon finds himself gravitating toward this perfect stranger, coming to first confide in and then depend on him in a way that the fatherless boy had never experienced. During their perilous time in the wilderness, Nate saves the boy's life, and then later, Will saves his, elevating their bond to staggering new heights. Soon Will's task comes into conflict with how he feels toward Nate and he finds that he must face a very difficult choice.

In an interview with journalist Matt Fagerholm for RogerEbert.com, actor Tishuan Scott (who plays Nate) expressed a "dislike of history" in his youth, citing that African-American culture had been too easily summarized merely by the efforts of Martin Luther King, Jr. and Rosa Parks. In his eyes, exactly one hundred years between 1863's Emancipation Proclamation and 1963's civil rights movements was missing from the history books relating to the African-American experience. It has only become recent that tales of the African-American struggle, from the brutally honest with Steve McQueen's 12 Years a Slave to the satiric and exploitative with Quentin Tarantino's Django Unchained to HBO's recent Lovecraftian/Jim Crow mash-up Lovecraft Country, are finally being told. Released within the shadow of 12 Years a Slave lies the little seen film The Retrieval, a story told not just from the African-American experience, but one that sidesteps more obvious approaches in favor of offering an extremely unique and uplifting story. It's also highly superior to those two prominent titles.

Though The Retrieval is not based on any specific event, the film is still firmly entrenched in a very real history. The characters of Will and Nate may have never met, bonded, and parted under extremely emotional circumstances, but the idea of former slaves being forced to root out their fellow man (and being paid to do so) sadly sounds like the kind of additionally awful thing that would be occurring within an already awful and very turbulent period in history. Nearly unfolding in real time, The Retrieval offers up suspense from the very first minute that Will and Marcus cross paths with Nate. Those bounty hunters for hire know exactly what they have been tasked to do, as does the audience, who also knows that this is something they have already done, and are willing to do again. As Will and Nate begin to grow closer, the former yearning for a father he never knew and the latter mourning for his deceased child, the bond that forms between them is as equally heartfelt and satisfying as it is heartbreaking, because the audience knows there new friendship can only end in one of two ways: either Will and Marcus risk their lives in letting Nate remain free, or Nate will end up back in shackles following their many shared campfires in which their greatest fears and regrets were shared and a mutual understanding and respect was forged.

An intimate story propelled by only a handful of performances, it's easy to see why Scott's performance as Nate has been as celebrated and awarded as it was. Same goes for Sanders as the young Will; at no point do either of their performances come off as disingenuous or self-aware. Noted horror/cult actor Bill Oberst Jr., who plays a minor role as Burrell, one of the bounty hunters, also offers strong work. The easy way out would have been to present Burrell as obviously vicious - the archetypal evil white man - but instead Burrell comes across as sympathetic, and even caring where Will is concerned, but this calm demeanor is not to be trusted. He is on assignment just as Will and Marcus are on assignment, and his ideology isn't the thing that's driving him. Ultimately what he has been tasked to do, and what he has tasked Will and Marcus to do, is evil, but to him there's no evil in it. In his mind, he believes what he's doing is just, and the money he is being paid serves as affirmation.

The Retrieval is an uplifting story set during an ugly time, and to echo Scott's thoughts, the world, and this country especially, needs to immerse itself in the history that it has gotten too used to denying, because however ugly and humiliating that history may be, it also contains a plethora of untold stories that need to be told - not just to confront this history, but to gleam from it any saving graces in which the human spirit was not just preserved, but flourished, even in the most dire of circumstances.

Considering this is filmmaker Chris Eska's second film, and shot solely in exteriors using available light, the film is consistently confidently captured – one that deviates between night and day, lit only by campfires, torches, and the southern sun. Whether by design or by happy accident, background shots looked to have their colors muted, so much that at times the sky looks like a faded photograph. Same goes for fields of wheat and dead grass, which alternate from amber brown to stark white. All of the film takes place in the great outdoors, and in the midst of war, so rippling rivers, pelting rain, blowing wind, and the distant cannon fire trickle out through. The pretty musical score by composer Matthew Wiedemann and Yellow 6 alternates between commanding the screen's use of natural landscapes and lying under the surface to complement the more emotional actions and exchanges.

Critics and audiences spent most of 2014 being enamored by 12 Years a Slave - and rightfully so - but one wonders if that were maybe at the expense of The Retrieval, a film that was sadly little seen outside of film festivals. Though both films are set in the same places and during the same times, their stories are told in vastly different ways. 12 Years a Slave is an extremely powerful piece of filmmaking, but it doesn't share the uniqueness of the story to which The Retrieval can lay claim. Far less brutal and far more hopeful, The Retrieval is a celebration of the human spirit and one's own belief in the bigger picture. Flesh expires; hope does not. 

LOVECRAFT COUNTRY (2020)

When Lovecraft Country was first announced by HBO, and the concept was loosely described as the stories and style of H.P. Lovecraft reimagined in the Jim Crow era to highlight the African-American experience, I was fully onboard. That Jordan Peele, director of Get Out and Us, was going to be an executive producer and spiritual consultant for the project was icing. Southern gothic storytelling has always been my jam, especially when it pertains to the horror genre, even if it’s so sadly underutilized. And with Lovecraft enjoying a mini resurgence thanks to Richard Stanley’s recent Color Out Of Space, his coming adaption The Dunwich Horror, and pop culture’s simmering infatuation with everything Cthulhu, it was the right time for someone big like HBO to get behind something prestigious like Lovecraft Country. Having read the source novel by Matt Ruff and now watched the series developed by Misha Green and produced by Peele and J.J. Abrams, I found myself both in awe of how beautifully made it was and baffled by the presentation of its story, both in structure and in tone.

Like the novel, the ten-episode series blurs the lines between a standard narrative and a very loose anthology. Each primary character, like Atticus (Jonathan Majors), Letitia (Jurnee Smollett), and Montrose (Michael K. Williams) each have their own mini arcs throughout the series, with some of them feeling, at least at the time, very standalone (like Letitia’s recently acquired 13-room Victorian house that just so happens to be haunted), yet all these arcs, somehow, directly or indirectly, tie into the main thrust of the story being told. This particular device required that the source story choose one of two options: give each character a similar story to maintain consistency but risk redundancy, or give them diverse stories to maintain dynamism but risk a schizophrenic outcome. Lovecraft Country chose the latter.

The season opener, “Sundown,” along with its immediate follow-up, firmly embraces Lovecraft’s roots, eagerly introducing the kinds of indescribable monsters that often dwelt in the darkest corners or other worlds from his stories. Episode three, “Holy Ghost,” the aforementioned haunted house arc, feels a little more traditional and really ups the gore factor, giving everything a sheen of (intended) pulp fiction storytelling. Episode four, “A History of Violence,” is a full-on ode to the Indiana Jones series, dropping the more horrific aspects in favor of an action-adventure aesthetic that easily could’ve played as a short serial in movie theaters on Saturday mornings during the 1950s. Lovecraft Country continues this trajectory of reinvention throughout its run, sometimes confidently selling its everchanging tone and sometimes falling victim to it. (I could also whine incessantly about all the changes made from the novel that I would consider to be unnecessary and trivial right down to haphazard – along with all the added graphic sex scenes because HBO gonna HBO – but no one ever likes talking to that person so I’ll abstain.)

What’s firmly preserved from the source novel is the African-American experience, which is appropriately, expectedly, and significantly the backbone of Lovecraft Country. What’s witnessed here is ugly, sometimes mind-bogglingly so, and, sadly, doesn’t conjure reflections of “remember when?” but more like realizations of “this is now.” This will no doubt turn off certain viewers (as it did critics) who felt that the infusion of real-life tragedies into this otherwise fictitious series feels exploitative and sensational, so if you’re one of those folks who think that our current society is racially hunky dory, then this series is…probably not for you. 

Each episode is beautifully directed, utilizing a soundtrack that includes an array of Black artists from the 1950s up to the modern era – and in an unusual but fitting move, in place of standard musical selections, the soundtrack also utilizes spoken word performances by prominent Black orators. The “Whitey’s on the Moon” sequence alone is one of the most powerful in the entire series – from the words being spoken to the images it plays over.

The ensemble’s performances are pretty terrific, with few weak spots. Smollett is especially terrific as she reinvents Letitia as more of a fire brand, but it works well in the adaptation’s version of her. Majors, too, presents Atticus as a bit more alpha male; his intensity and his almost-unrealistic physique turns him into an intimidating hero who is hampered with complex emotional baggage – all of which stem from the people he loves, the people who love him, and the people who are supposed to.

Lovecraft Country didn’t fully land with me following my first viewing, but I’ve been thinking about it since then, so obviously an impression was left behind, and I may just give this another spin at some point down the road. Naturally there will be literary folks out there even snobbier than I who turn their noses up at the way this series both acknowledges H.P. Lovecraft as a real and flawed person (along with one of his controversially-titled poems, “On the Creation of N-ggers”), as well as visualizes some of the monstrous archetypes he created, but the overall point of the series is what’s important, and that particular conversation is far more important than its source of inspiration. The below selection, lifted straight from the book and paraphrased in the opening episode, is not just the crux of the story, but a response to our current climate of cancel culture and our ongoing challenge of seeking ways to reconcile the fact that our heroes are sometimes not just unheroic but villainous inside their own minds:

“...stories are like people, Atticus. Loving them doesn’t make them perfect. You try to cherish their virtues and overlook their flaws. … I don’t get mad. Not at stories. They do disappoint me sometimes. Sometimes, they stab me in the heart.”

SUGAR HILL (1974)

If Sugar Hill proves anything at all, it's that the blaxsploitation movement of the 1970s focused much of its attention on angry and sobering concepts, but didn't nearly enough embrace the full-on absurdity that the general exploitation movement had already been doing. When people hear the word "blaxspoitation," certain names immediately come to mind: Shaft, Foxy Brown, and perhaps Gravedigger Jones. Apply that to the horror genre and that's where it starts getting interesting: here comes Blacula, Blackenstein, and the lazily named Dr. Black, Mr. Hyde. Good job on your noticing that they're all "updated" versions of classic myths and literature, but beyond their gimmicky names, none of them felt too comfortable shedding their horrific surroundings and just trying to have a bit of silly fun. (Dr. Black, Mr. Hyde might be the worst offender in this camp, taking a ripe concept for race-relations exploration in which a black scientist inadvertently turns himself into a vampire during a freak experiment - a vampire that just happens to be white - and creating a film that's an utter chore to sit through.) It's easy to laugh at titles like Blacula and Blackenstein, as one might assume that they're hoots and a half, but each film presented a surprising amount of seriousness that one wouldn't expect from their respective posters alone. Despite their not-so-subtle titles, they just weren't stupid enough.

That's where Sugar Hill comes in. 

This 1974 oddball blaxsploitation offering starring the gorgeous Marki Bey as the eponymous heroine just wants to have tons of silly fun, utilizing the "evil white man" component for much more entertaining aspects. The social commentary involved is still just as important, but the film is also totally fine with resurrecting a bunch of cobweb-ridden corpses for the purposes of revenge. (It should be noted that the zombies presented in Sugar Hill adhere more closely to the "myth" of the zombies of New Guinea, in which living people were drugged and brainwashed into following their master; here, the zombies remain resurrected corpses, but are still very much following the orders of their master, not eating a bunch of people indiscriminately, as George Romero's Night of the Living Dead introduced in 1968.)

What may sound like idle praise for Sugar Hill is actually a fair point of commendation, which is the film's refreshing inclusion of something indicative of genuine black culture - more specifically, the inclusion of a New Orleans-esque flavor and the use of spirituality in the form of voodoo as a plot device. Though there are many titles in blaxsploitation canon that are more well-known, and some might argue still heavily referenced in even today's modern pop culture, not many of them relied on a very real and established facet of black culture, relegating many of the more recognizable characters to walk around, listen to funk, and look cool. And that's all well and good as far as entertainment goes, but blaxsploitation was birthed out of the desire to tell stories about strong and suave and sexy black characters, and to have seen such a lack of emphasis on a significant part of black culture is disappointing.

Sugar Hill maintains a fair balance of horror and thrilling action, but if it all comes across sillier than had been intended by American International Pictures (who also released Blacula and its sequel Scream, Blacula, Scream), we'll likely never know. Its own director, Paul Maslansky, would agree that it's not a perfect film, and his commentary track contains a handful of very willing self-critiques, including the nugget, "Look how poorly I framed that shot. He's barely in it. This was a terrible set-up." That right there, kids, is a lesson in humility.

Sugar Hill ain't exactly a film dedicated to charting the black struggle, but it's also clearly not trying to be. What it wants to do is shed minor light on the state of race relations during 1974, though it's wrapped within the very silly undead hands of zombie slaves. It does, depending on your outlook, either fall victim to or maintain certain expectations: the white people are evil, they use the n-word way too liberally, and they pay - oh lord, do they pay - for their transgressions. Everything aside, Sugar Hill is bananas-crazy, and entertaining in the most ridiculous of ways. So long as it gets that right, that's good enough to start with.

GET OUT (2016)

Within Get Out’s opening moments, writer/director Jordan Peele manages to homage both John Carpenter’s Halloween – as the camera glides across leafy, suburban streets and an obscured humanoid threat shadows an innocent person in the wrong place at the wrong time – and Stanley Kubrick’s The Shining, as this same person remarks about how those same suburban streets are “like a hedge maze.” This opening concludes with a simply done but expertly executed sequence which doesn’t linger long enough for its suspense to grow tedious; it’s over before you fully realize it’s begun, and as you see this play out before you, you’re taken with the bizarre notion that not only are you about to watch a horror/thriller from one of television’s best and underrated comedians – but that the guy knows his genre shit.

When critical praise for Peele’s directorial debut began rolling in – and for an entirely different genre from which he was previously known – it was during these commendations that reviewers insisted on downplaying the different aspects of comedy that were still pretty prevalent in what was marketed as a straight horror/thriller. From the more obvious broader moments of white-meets-black-culture clash, to the severe black comedy aspects of the admittedly over-the-top twist, Get Out’s creator was smart enough to know that making a film as still inherently angry as it was would go over better so long as it could rely on these multi-layered approaches to humor. That’s something that only the comedy genre – and especially the black comedy sub-genre – allows. That’s its biggest strength: that it can still reflect the anger and fears and frustrations of its writer or director, but without sacrificing the good time and titillation that audiences still want to experience in the theater. If you’re watching Get Out and not recognizing it as a black comedy, then you’re risking your enjoyment. Yes, it’s a horror film, but it is a comedy as well – just one very different than what Peele and his comedian partner Keegan-Michael Key farmed so well during their successful run of Comedy Central’s Key & Peele.

Get Out, a sort of Guess Who’s Coming to Dinner? meets The Texas Chain Saw Massacre, exists in a post-Black Lives Matter and post-Trump world. Up to now, the stain of racism that will sadly always permeate throughout this country, had been dormant – not altogether extinct, but quiet. And then wave after wave of controversial police shootings began; and, like almost anything else in the era of Modern America, they became politicized. Liberals backed the victims; conservatives backed the police. It just became one more line drawn in the sand. And politicians seized on this. Trump fanned those flames and made hate speak socially acceptable. It’s no coincidence that hate groups have felt empowered following not just his victory on election day but since the earliest days of his presidency. As I write this, white supremacists are gathering – proudly – in New Orleans, bearing torches, to protest the removal of state symbols representing hatred and a “once”-divided nation. Drunken Texans are shouting slurs on beaches at Muslim families. Racist incidents are surging in schools. 

Schools! 

What the fuck is happening! 

For so long things weren’t racially perfect (nowhere near), but it was put back in the closet — only taken back out for special occasions or the random, isolated incident. But these days, it’s apparently not just okay to be a proud, outspoken racist — it’s your American duty. And those in the community who represent the target of this hate are speaking out against it. Everyone is finding their own outlet to do it. With Get Out, Jordan Peele is using his usual brand married to a horror approach — and if nothing else, the horror genre has proven time and time again that it can be used to tell (while disguising) the angriest stories told by the most frustrated filmmakers.

Some people – in their undying drive to become fake outraged via the Internet whenever they read something they don’t agree with — probably won’t like that, but this is a matter that has to be confronted if Get Out is to be fairly appraised and explain why it’s so relevant. [And the remainder of this paragraph gets into spoiler territory, so if you’re a Get Out virgin, then GET OUT…to the next section.] The idea behind Get Out – the crux behind the motivations of the Armitage family (I’m sensing another Carpenter reference there) – is absurd: the harvesting of strong and vibrant black men and women for their more desirable traits, with the leftovers being turned into soulless automatons serving their white owners in whatever ways they’ve been programmed. Taking that silliness from the film and examining the concept under the microscope of the real world, is it really that absurd? Society chooses to worship certain African Americans as athletes, as actors, as musicians. We adopt certain aspects of their culture and fashion and leave others behind. Sometimes we even elect them to political office so we can feel really good about ourselves and we can pretend that racism is that thing which died in the 1960s. (Yet we get annoyed that black Santa Clause decorations exist because THE REAL SANTA MIGHT BE OFFENDED.) But even as we shower our chosen few with adoration and celebrity worship, we discard the rest. We change the channel mid-news report about an unarmed black man or boy being shot by the police in a sketchy shooting. “I’m no racist, but,” begins the guy in your family who is obviously racist. “They’re not ALL bad, but,” begins the woman at your office who thinks they’re all bad. Get Out's message isn’t anything new, but it is conveying it in a different way. And the message is that racism hasn’t gone away — will probably never go away — and for all the time it’s here, those affected aren’t going to take it sitting down.

These days, in America, everyone is angry. I am, and you are. Even if you got the president you wanted, chances are good that you’re either feeling buyer’s remorse, or you were angry to begin with and voted for the orange Hail Mary hoping his magic wand would reverse everything you think is wrong with our country. But the thing to remember is you don’t have exclusivity on anger. No one does. Jordan Peele is allowed to be as angry as the rest of us, but while we all complain on the Internet behind avatars bearing anything other than our real faces and nicknames bearing anything other than what’s on our birth certificate, Peele is at least out there, first, contributing a solid title to the horror genre, but second, crafting something that kicks at the hornet’s nest in a way that’s both playful as well as furious. Though Get Out falls victim to predictability in certain areas and laziness in others, its uniqueness and bravery more than make up for it – and, above all, it wants to start a conversation that many of us aren’t ready to have.

BOSS (1975)

Boss, also known as The Black Bounty Hunter and its original/credits title Boss Nigger (the one and only time I’ll use that particular title, and for search/posterity only), was released less than one year after Mel Brooks’ Blazing Saddles. Both films saw a pretty similar plot, though the latter was played for much broader comedic effect: a black sheriff presides over a white town in the Old West and shakes up their culture — along with their women. And while Boss is a comedy, it’s not nearly as on the nose as its most immediate colleague. Being a Blaxploitation title, it also strives to upset the status quo by deviating away from the comedy to revel in darker aspects of humanity’s ugliness. Much of this comes from the hugely offensive exchanges that Boss (Fred Williamson) and his deputy, Amos (D’Urville Martin) engage in as they first arrive in town. (The n-word is thrown around more liberally than Tarantino’s Django Unchained, and that’s saying something.) But it also comes from the violence, the tragedies faced, and in the generally despicable way that the white town treats black and Mexican characters. The Blaxploitation sub-genre could do this like no other, and though it’s a cinematic movement not taken all that seriously due to some of the dubious titles that were released and the unintentionally amusing tropes that became legacy, always hidden within some heinous concepts was an important, and sometimes smartly rendered, morality tale. (Williamson’s Black Caesar is the best example of this.)

Williamson, who wrote and produced Boss, sometimes falls victim to too broadly showing whites as offensive — even those who aren’t trying to be. “Our family in Boston had black people working for us,” begins the white Miss Pruit (Barbara Leigh), and already you begin to cringe — openers like this equate to “I’m no racist, but..” in real life. “They were good people. They used to sing and dance a lot. I used to love to watch them.”

Cut to this face:

In fact, there’s exactly one white character — Pete the Blacksmith — who is a decent man right off the bat; he doesn’t start off as horrid and bigoted before learning the error of his ways. Williamson’s script suggests that, in a town of, maybe, a hundred citizens, one of them isn’t racist.

Yikes.

Though not taken very seriously (Blaxploitation might rank even below horror, which I never thought was possible), the sub-genre was instrumental in doing one main thing: exposing white audiences to black culture, in an effort to humanize them, by sneaking it into otherwise mainstream concepts for films. It’s no mistake that Blaxploitation was launched and enjoyed a nice long successful run following the turbulent fight for civil rights during the 1960s. It was a direct response and reaction to uncertain times and deeply rattled communities. Super Fly is one of the best examples of this covert exposure to black culture, during which the film stops the action several times as its main cast of characters visits a club to watch entire song performances by the film’s soundtrack contributor, Curtis Mayfield. Boss doesn’t follow this same approach, forgoing a look at black culture and instead focuses on the black experience; even when its black characters are in positions of power, specifically law enforcement, they still suffer the indignities of being treated like human garbage by the townsfolk. It’s just that they’re now in a place where they can do something about it. You’ll note, amusingly, that when Boss and Amos begin posting new ordinances all around town about what’s now considered illegal, and what kinds of fines those infractions incur, none of them rank more than a $5 fine — unless, of course, someone uses a racial epithet against someone else. That ranks a solid $20 fine or a day in jail.

Much of Boss is very funny, but it’s that kind of humor where you feel conflicted for laughing, even though that’s what was intended. Williamson knows there’s humor to be found in casual offense; I can’t even imagine what the pearl-clutchers of today’s easily-outraged populace would think as they watched. The strongest point of Boss’ use of humor is that the viewer becomes more easily disarmed during the moments that are genuinely dramatic. You spend so much time laughing about how Amos likes to pursue “fat women,” or at how obliviously terrible the town can be to Boss and Amos, that once a young boy is trampled in the street by the film’s villain, it’s not something you’d expect and it packs a surprising punch.

Blaxploitation very rarely infiltrated the western genre, even though the idea to do so harks back to 1938 with Two-Gun Man from Harlem, but with Williamson as the lead/co-writer/producer and veteran Jack Arnold (Creature from the Black Lagoon — irony!) at the helm, it’s doubtful any other duo could have pulled off a more entertaining and even poignant film.

SUPER FLY (1972)

In the pantheon of the Blaxploitation movement, Super Fly was considered a top-tier title, boasting the most recognition and all around favorable reputation second only to Shaft, which was rebooted once in the early 2000s and again last year. A remake, Superfly, was released in 2018, produced by Joe Hollywood himself Joel Silver, and featuring a cast of actors who, outside of Michael Kenneth Williams, I’ve never heard of. 

Super Fly follows that age-old tale of a criminal/hero, in this case the bad-assedly named Youngblood Priest (Ron O’Neal), as someone tired of the game and looking to secure one last big hit before retiring from his life of crime for good. Of course, such things are never so simple.

Super Fly’s plot isn’t wholly engaging, and its effort to look raw, gritty, and realistic leads to scenes going on too long in an effort to capture their authenticity. (In fact, a real New York City pimp who lent the filmmakers his “tricked out hog” to use on screen eventually made his way into a scene playing…a pimp. His unpolished acting skills are prevalent, but, again, it lends to the authenticity.) And as far as the grit and rawness, one of the first scenes sees Priest chasing a would-be robber all the way back to the robber’s apartment where a woman and several small children cower in a corner on top of a mattress sat on the floor. Priest retrieves his cash and brutally kicks the man several times in the stomach, causing him to vomit — all the while, the chipped, peeling paint and dingy gray interiors of the apartment imbue that kind of New York nastiness that permeated much of 1970s cinema.

There’s also an emphasis on showcasing New York black culture with the appearance of Curtis Mayfield in a small, smoky club where our characters gather at one point. Long, unbroken takes of Mayfield performing one of his most well-known songs, “Pusher Man,” make up a large portion of the scene, with the entire club — including our hero — rapt with attention. In fact, “Pusher Man” is such a dominant presence in Super Fly that it’s used three different times.

Ron O’Neal is a striking looking actor, and his mixed heritage lends him an atypical look that was usually bestowed upon most of the male Blaxploitation characters of that era. It’s easy to dismiss his performance at first as uninspired and flat, but as time goes on you begin to see that O’Neal is manufacturing an almost untouchable mythical figure who knows only one emotion: fury. Cross him and he’ll make you pay, and in the scenes where he’s laying to waste a character who needs a furious verbal reprimand, he absolutely commands the screen.

Super Fly has rightfully earned its place in Blaxploitation history; it’s one of the few from the sub-genre that was able to transition from the screen and permeate pop culture, inspiring a long line of actors, hip-hop artists, and even halfhearted, big-budget reboots.

DISCO GODFATHER (1979)

As far as I’m concerned, the Blaxploitation movement can be divided into two parts: the normal ones, and the ones with Rudy Ray Moore. The singer/musician/comedian/actor/producer and all-around jack-of-all-trades was one of the most famous faces in Blaxploitation – one whose Dolemite persona would launch a reasonably well known career. Previously and hilariously described as “a uniquely articulate pimp,” Moore’s creation of Dolemite, whose penchant for long, rhyming diatribes belted in his halting voice, would go on to create a post-Blaxploitation iconic rhythm and sound that would remain with the genre even after his death in 2008. (The character of Bullhorn in 2009’s surprise cult hit Black Dynamite, for instance, was heavily inspired by Moore’s unforgettable tenor, and can be heard as the trailer’s narrator.)

And it wasn’t just Rudy Ray Moore’s presence that made his run of films, including The Human Tornado, Petey Whitestraw, and this, Disco Godfather, so successful, but it was that Moore had the foresight to play the concepts of nearly all of them completely straight. Though The Human Tornado betrays this just a bit, relying more on comedy than the film it’s sequelizing, Dolemite, Moore’s filmography was grounded on playing the title character whose prestige and adoration could have only existed in the world of fiction. Thirty years before Will Ferrell would find similar but much more mainstream fame in playing comedic ego-maniacal characters, Moore was a kung-fu fighting, lady-bedding, rhyme-shouting “uniquely articulate pimp” who could garner the kinds of laughs that leave you wondering if he’s being serious or not. With multiple opportunities seized to show off his not-great body in a manner suggesting he boasted the same physique as Black Belt Jones’ Jim Kelly, or to engage in very poorly choreographed fight scenes, Moore is a constant on-screen force who elevates material either admittedly well worn or absolutely unique. (Disco Godfather is definitely the latter.)

Disco Godfather would not only serve as Moore’s last leading performance of the 1980s, but also serve as the most befuddling and odd film of his career. A drug-scare film baked on high in the Blaxploitation oven, Moore plays the titular character (literally called “Mr. Disco” or “Mr. Godfather” by others) as a righteous discotheque/club owner who sees his promising basketball-playing nephew fall victim to the newest drug on the streets – angel dust – which causes the poor lad to suffer hallucinations in which demonic nuns growl through fangs and cut off his arms with a machete. If you’re thinking, “that sounds hilariously outlandish,” that’s because it is – and again, none of this is played for laughs, but it’s beautifully tempting to theorize that perhaps Moore and his crew had discovered the joys of what’s known as the straight-faced comedy long before anyone else. The earnestness of the writing and performances and, to be fair, the poor filmmaking, are what make Disco Godfather, and Dolemite before it, so infectiously entertaining. And regardless of the inspiration, let’s not forget that, putting aside the sheer insanity, Disco Godfather proudly boasts a strong anti-drug message, showing its users as straitjacket bound in mental asylums or being spiritually torn apart by red-eyed demons. Yes, again, the film surrounding this message is absolutely absurd, but at least it was about something.

Blaxploitation sub-genre aside, Disco Godfather is a relic of its time for another reason: the soundtrack. Disco Godfather wants to get out there and make it sound good, can you dig it? Sooo much disco is on hand throughout — disco music, disco sequences, disco lifestyle, and disco flava. Probably half of the film’s 90-minute running time is dedicated to scenes of people dancing disco and Moore encouraging — nay, insisting — that they “put more weight on it.” One particular dance sequence lasts a staggering nine minutes, which sees Mr. Godfather’s club patrons dancing disco the only way they know how – discoey – as Moore DJs in the background and urges them to keep dancing. It’s just the tops.

If you’re new to the Blaxploitation movement, I think it would be wise to check in with Foxy Brown, Black Caesar, and even Truck Turner to get a feel for the genre before you dive headlong into the wild world of Rudy Ray Moore. His face, voice, and schtick are very familiar if you “get it” and enjoy that world, but to those with just a cursory knowledge of the genre, he likely won’t come off familiar. (The poor asshole doesn’t even have a photo on his IMDb filmography.) 

Blaxploitation offers its own charm and definitely its own way of doing things, and it’s best to settle in and find your groove before your whole world explodes upon your first high-kick to the face from Dolemite’s platform shoes. To emphatically discover that Disco Godfather had been purposely constructed as a straight-faced comedy would certainly show that Rudy Ray Moore was far more deserving of accolades for his abilities as a comedic performer, but sometimes it’s just more tempting to believe something like Disco Godfather was never driving for laughs, but ended up there anyway.

TALES FROM THE HOOD 2 (2018)

Of all the horror films in the world seemingly the least likely to receive a sequel, 1995’s Tales from the Hood tops that list. That it’s coming 23 years later adds to the already unexpected decision to revisit the concept of a racially- and socially-infused horror anthology for modern audiences. The creative team behind the original film, director/co-writers Rusty Cundieff and Darin Scott, and executive producer Spike Lee, all return for a second dose of anthological horror, this time hosted by genre legend Keith David (taking over for Clarence Williams III, who I assume opted not to return, but who did agree to appear in the creative duo's other anthological horror effort, American Nightmares, which according to general reputation is apparently even worse than what was to come).

From the get-go, Tales from the Hood 2 is established on a very shaky and corny premise: the mysterious Portifoy Simms (Keith David), who credits himself as the world’s foremost storyteller, is summoned by the U.S. government to tell stories to a robot (I’m not kidding) in order to enhance its decision-making capabilities. And also from the get-go, Tales from the Hood 2 isn’t willing to ease into its subtext: the man in charge of this secret robot, a stern, Mike Pence-looking Caucasian, is immediately racist directly to Simms’ face, even falling back on the clichéd use of “your kind.” Simms lets this go by mostly uncontested, because he knows his super scary stories are going to somehow ruin all the lives of evil racist white people everywhere, so with each dismissive and hateful comment, Simms has a story to go along with it. Said Evil White Racist Man is also a sexual harasser, which allows Tales from the Hood 2 to include a #MeToo reference with all the subtlety of a sledgehammer:

“He treats all the women who work here like that.”

“You too?”

“Me too.”

Clever, fellas. Real clever.

What makes Tales from the Hood 2 so disappointing is that, strictly from the standpoint of sheer entertainment, it looks cheap, not helped by its cast of total unknowns (and Keith David), but it also pales in comparison to its predecessor in every way. David is great as the storyteller, but never reaches the maddening heights of Clarence Williams III, who so attacked his role head-on that he would conjure heavy sheens of sweat during his most fiery moments. 

Despite the tongue-in-cheek title and marketing campaign (a sunglasses-wearing skull with a gold tooth, which returns for this entry as well), the first Tales from the Hood was not at all going for humor, unless of course you count the gallows kind. Corbin Bernsen’s segment from the original was funny because of the outlandish situation, not because the film at any point was elbowing you in the side and saying, “Eh? Eh??” Meanwhile, in Tales from the Hood 2, a racist white girl not meaning to be racist ends up having sex with a vintage racist doll called a Golly Gee meant to offensively represent an African American, which gropes at her ass in super close-up, only to have its devil spawn, which is many many more Golly Gee dolls. And then there’s the story about a Tinder-esque double-date spearheaded by two practiced rapists who plan on drugging their dates and recording the sex crimes they’re way too excited to commit before an obvious plot twist reveals their female dates to be vampires. Vampires who were ALSO PREYING ON VICTIMS. Can you stand the subtext? And are we really still doing vampire twist endings after previous anthology 20-year-old series like Tales from the Crypt and even Are You Afraid of the Dark? already did the same?

From the onset, the mere idea of a Tales from the Hood 2 didn’t seem like a good idea, but having seen the original somewhat recently really made me realize two things: one, it was far better than I remembered, and two, it handled prescient issues with a more sure footing and an appreciated sincerity. Sadly, even though it’s coming up on 23 years old, the stories from the original, which focused on black-on-black violence, racist police officers, and outwardly racist politicians still feels more applicable to our modern societal and political landscape than its brand new sequel, which feels dated right out of the box and in way too much of a hurry to tackle every social issue currently plaguing us.

I’m hopeful that the release of this title will attract an audience to its far superior predecessor, and I’m also hopeful that they won’t assume it looks like its sequel: a cheap looking production peppered with unsubtle storytelling and broad humor.

Tales of the Hood 2 has one thing going for it and it’s named Keith David; by film’s end, when he reveals himself to be the devil (or something — assumedly the same whatever something that Williams III was), you can’t help but smile at how silly it all is, but then that moment is ruined when you realize the previous 90 minutes, which was supposed to be horrifically fun but also socially responsible, was just as silly.

TALES FROM THE HOOD (1995)

The granddaddy of all horror anthologies will always be the George A. Romero/Stephen King collaboration Creepshow, released in 1982, which was a loving homage to the EC Comics line of the 1950s. Borrowing its format from the previous Amicus anthological films, released under the branded titles of those same EC Comics (Tales from the Crypt and The Vault of Horror, specifically), Creepshow presented a handful of stories tied together by what’s become known as the “wraparound” story – at first an introduction to the anthological format, which is slowly revealed to be yet another story with a typically unfortunate resolution for its characters. Anthology films are a tough nut to crack, because their nature leaves them vulnerable to an inconsistent experience. The construction of mini stories will have them pitted against each other for best and worst, scariest and ickiest, etc. No one anthology can claim flawlessness. (Not even the aforementioned Creepshow, because the “meteor shit!” story starring not-at-all-an-actor Stephen King is still one of the worst things of all time.) Creepshow 2 would continue the legacy of its predecessor, dialing back on Romero’s purposeful comic book direction and focusing on a more straightforward horror experience while falling victim to a hampering amount of Capra-esque schmaltz.

Years later, and produced by Spike Lee, Tales from the Hood would come down the pike and result in — quite honestly — the best horror anthology since then...if not ever. Written by X-Files/Millennium writer favorite Darin Scott and director Rusty Cundieff, Tales from the Hood would borrow the same basic construction from the Amicus films of the early ‘70s, along with minor elements from a host of other anthologies, and infuse a detectably angry tone that examines an array of African-American issues. The segments touch on urban crime, drug use, and – depressingly relevant even today – racism within police and political culture. Tales from the Hood, unlike many other urban horror films, wasn’t intent on pandering. It didn’t play up to stereotypes or fall back on cliché. Every story contains both a darkness and a hard truth about being a black man, woman, or child in America. This approach can, at times, make it hard to watch. But, having said that, make no mistake: Tales from the Hood also wants to entertain – in the same way the anthological horrors before it endeavored to do.

“Welcome to My Mortuary” sees a trio of teens dropping by a rundown mortuary where its owner, the mysterious and eccentric Simms (with an incredible performance by Clarence Williams III), apparently has come across a load of drugs and is looking to sell. (Every time he refers to it as “the shit,” it’s undeniably hilarious.) Williams III serves as the de facto Crypt Keeper, in that as they descend deeper into the bowels of the house where “the shit” is stored, he pulls back the lid of a random coffin to reveal the corpse inside – and the insidious tale of horror that put them there. For anthologies that try to beef up their wraparound stories, they generally come off as perfunctory, but the concept of a mortician telling stories about the corpses in his funeral home is a stroke of genius and is the best use of the device I can think of in the genre.

“Rogue Cop Revelation” sees a “routine” pullover of a prominent black politician (played by Creepshow 2’s Tom Wright) by racist white cops (among them Wings Hauser) go very wrong. Similar to the very story from Creepshow 2 which starred Wright, his character is killed and his perpetrators flee, assuming they’ve gotten away from it, but he returns from the dead to set that record straight. And his undead politician manages to be more unnerving than his undead hitchhiker. (Maybe because said undead politician lacks a gigantic flailing puppet tongue.)

“Boys Do Get Bruised” (featuring a role for director Rusty Cundieff) is the only story that doesn’t lend itself specifically to the black experience, instead presenting a young boy named Walter who tells his teacher that “the monster” at his house hurts him at night, which is soon revealed to be an abusive stepfather (played by comedian David Alan Grier). Where it lacks in one regard, that being a uniquely African-American experience, it makes up for with an intense and unflinching look at in-home domestic abuse, with Grier playing an unbelievable and legitimately intimidating bastard. Though the intensity of the story is a little undone by its end, falling back on a sudden and inappropriate silliness, it still results in being the most realistic of the bunch, leaving it very difficult to watch.

“KKK Comeuppance” feels the most traditionally EC Comics – a take on the Zuni doll story from another horror anthology, Trilogy of Terror – which sees an openly racist politician wonderfully played by Corbin Bernsen being stalked through his newly acquired plantation home by a handful of “pickaninny” dolls allegedly possessed by the spirits of all the slaves who died there. As suggested by its name, this story is the most daring, with the audience seeing an obviously racist politician pander to his similarly racist would-be voters in public, producing campaign videos lambasting affirmative action and nearly using the word “spook” in front of reporters. This story’s moral/warning is the most direct, but if you still need convincing, then just wait for the (multiple) scenes where Bernsen’s politician beats paintings and dolls reflecting African Americans with an American flag. It ain’t exactly subtle, though not to the detriment of the film. Much of this story’s power comes from the audience constantly asking, “Should I be enjoying this?” — especially when Bernsen is chasing slave dolls around the house while shouting “you little nigglins!” In 1995, seeing a character portrayed as a former KKK member operating from a plantation house and referring to the black protestors on his lawn as a “damned minstrel show” running for political office might have seemed a bit too over the top – as how could anyone in his or her right mind ever vote for such a sleaze? – but then the 2016 election happened and a tidal wave of self-avowed white supremacists oozed from the cracks, so…let’s move on.

The final story, “Hardcore Convert,” is by far the angriest and carries with it the most significant message of them all...and not one you'd expect. A young black youth nicknamed “Crazy K” is wounded in a street shootout, and after recuperating in prison, agrees to take part in a highly experimental rehabilitation program in exchange for early release. Heavily influenced by the horrors of Jacob’s Ladder, Hellraiser, and A Clockwork Orange, “Hardcore Convert” is little concerned with entertainment value and more focused on nauseating and angering its audience with very real historical images of the massacres committed against black men and women since their earliest days as natives in America, the message being – after all the horrors they have faced – black-on-black crime needs to stop before everyone wipes each other out. Because of the streets-based hook for this story, it also contains the most vibrant use of the film's soundtrack, including the track "Born 2 Die" by hip-hop group Spice 1, which plays during the aforementioned compilation of African-American lynchings and genocide.

Tales from the Hood concludes with a return to the wraparound story, which unfolds in a not-so-surprising way, but also unfolds with a degree of cartoonish insanity that, as the credits roll, will leave a smile on your face. In spite of the anger, frustration, and depravity you’ve already witnessed and experienced, overall, that was the point of Tales from the Hood in the first place – to entertain. And it certainly does.

I have no qualms with saying that Tales from the Hood – easily dismissible thanks to the influx of cheap and trashy urban horror films saturating the DTV market, including its own sequels – ranks as one of the best horror anthologies ever made. Funny when it wants to be, dark when it’s willing to go there, and depressingly more relevant than ever before, Tales from the Hood packs a punch to an almost punishing degree, as each story reveals not just a horror in the streets or of the unknown, but within the mortals who brought those stories to life and who, mostly, succumbed to their own morality. A pseudo-blaxploitation meets horror anthology, Tales from the Hood takes an old approach, injects it with some ingenuity, and creates from it an excellent addition to the genre that has the balls as well as the brains to speak some hard truths. If ever I'm in the mood for anthology horror, I reach for Tales from the Hood almost every time, because it's, quite frankly:

HEY, KNOW WHAT'S A REAL MOVIE?

HEY, KNOW WHAT'S A REAL MOVIE?