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TheUnhealer is an American supernatural horror film written by Kevin E. Moore and J. Shawn Harris, directed by Martin Guigui, and produced by siblings Cristi Harris and J. Shawn Harris along with Tony Hannagan and Galen Walker. It stars Lance Henriksen, Natasha Henstridge, Adam Beach, Elijah Nelson, Branscombe Richmond, Chris Browning, Kayla Carlson, Angeline Appel, David Gridley, Will Ropp and Gavin Casalegno.

The Unhealer had its world premiere at Grimmfest film festival, Manchester, England on October 9, 2020.[1] After a festival run,[2][3][4][5][6][7][8][9][10][11][12][13][14] it was officially released on DVD, Blu-ray, and streaming platforms on June 8, 2021.[15]

Kelly has a rare eating disorder called Pica, which causes him to eat inedible items. He gains supernatural powers when a faith healer named Pflueger tries to heal him but dies during the healing ritual. Kelly's powers grant him a powerful healing factor and allow him to transfer pain inflicted on him to his aggressors, which he uses to take revenge on his bullies. After their feud escalates to the point where the bullies accidentally kill Kelly's mom in a gas explosion, Kelly begins using his powers to outright murder his bullies. Horrified that his revenge has made him a monster worse than his bullies, he learns to take responsibility for his actions and tries to banish his powers, only to make things worse.

This film chronicles Malcolm X's remarkable journey from his birth on May 19, 1925 in Omaha, Nebraska, to his assassination at the Audubon Ballroom in New York City on February 21, 1965. His compelling story is told through the memories of people who had close personal and working relationships with him: prominent figures such as Maya Angelou, Ossie Davis and Alex Haley; Nation of Islam associates, including Wallace D. Muhammad, the son of Elijah Muhammad; and family members, including his wife, Betty Shabazz, and his oldest daughter, Attallah Shabazz. Included is extensive archival footage of Malcolm X, speaking in his own words at meetings and rallies, and in media interviews.

At a time when black civil rights leaders preached harmony and integration, Malcolm preached a militant gospel of self-defense and nationalism that terrified many whites and disturbed, yet also inspired, black Americans. After his travels to Africa and Mecca, he returned with a deeper understanding of Islam and a new willingness to accept white allies. "The white man and the black man have to be able to sit down at the same table," he said in his last year. "Then they can bring the issues that are under the rug out on top of the table and take an intelligent approach to getting the problem solved."

In 1965, under attack from the Nation of Islam and under surveillance by the FBI, Malcolm X was assassinated while delivering a speech. Who killed him and why remains a mystery to this day, 40 years after his assassination.

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Malcolm X: Who taught you to hate the color of your skin? Who taught you to hate the texture of your hair? Who taught you to hate the shape of your nose and the shape of your lips? Who taught you to hate yourself from the top of your head to the soles of your feet? Who taught you to hate your own kind? Who taught you to hate the race that you belong to so much so that you don't want to be around each other? You know. Before you come asking Mr. Muhammad does he teach hate, you should ask yourself who taught you to hate being what God made you.

John Henrik Clarke, Friend/Historian: He was saying something over and above that of any other leader of that day. While the other leaders were begging for entry into the house of their oppressor, he was telling you to build your own house.

Sonia Sanchez, Harlem Activist: He expelled fear for African Americans. He said, "I will speak out loud what we've been thinking," and he said, "You'll see. People will hear it and they will not do anything to us necessarily, OK, but I will now speak it for the masses of people." When he said it in a very strong fashion, in this very manly fashion, in this fashion that says, "I am not afraid to say what you've been thinking all these years," that's why we loved him. He said it out loud, not behind closed doors. He took on America for us.

Narrator: On these Harlem street corners for most of this century, black people had celebrated their culture and argued the question of race in America. It was here that Malcolm first joined the street orators who gave voice to Harlem's hope and its anger.

Elder Lewis Michaux, Harlem Activist: I've taught nationalism and that means that I want to go out of this white man's country because integration will never happen. You'll never, as long as you live, integrate into the white man's system.

William Defossett, New York City Patrolman: A hundred and twenty-fifth street and Seventh Avenue was the center of activity among the black street orators. When Malcolm arrived, technically, he had no corner, so he established his base, you might say, in front of Elder Michaux's bookstore.

Peter Goldman, Journalist: We weren't accustomed to being told that we were devils and that we were oppressors up here in our wonderful northern cities. He was speaking for a silent mass of black people and sang it out front on the devil's own airwaves, and that was an act of war.

Narrator: To make his message clear, Malcolm used his own life as a lesson for all black Americans. He preached it in fables and parables and later, in writing his autobiography with Alex Haley, he sought some control over how his life would be interpreted in the future.

Alex Haley, Biographer: I would be rather taken by a statement he would make of himself. He would say, "I am a part of all I have met," and by that he meant that all the things he had done in his earlier life had exposed him to things, and taught him skill of one or another sort, all of which had synthesized into the Malcolm, who became the spokesman for the Nation of Islam.

Narrator: Malcolm said he was the lightest skinned of the seven children born to Earl and Louise Little, a reminder, he said, of the white man who hade raped his mother's mother. In 1929, when Malcolm was four years old, his father, a carpenter and preacher, moved the family to Lansing, Michigan.

Cyril Mcguire, Childhood Friend: Lansing was a small town and the west side was the side of town that blacks lived on. Malcolm and his family lived outside of the city and they had a four-acre parcel with a small house on it, so they were sort of considered as farmers.

Narrator: Three months after the Littles moved in, white neighbors took legal action to evict them. A county judge ruled that the farm property was restricted to whites only. But Earl Little refused to move. Here in Michigan, Ku Klux Klan membership was at least 70,000, five times more than in Mississippi. For Malcolm's family, white hostility was a fact of life.

Wilfred Little: Everybody was asleep in our house and all of a sudden, we heard a big boom. And when we woke up, fire was everywhere and everybody was running into walls and into each other, you know.

Wilfred Little: In the city where we grew up, whites could refer to us as "those uppity niggers," or "those smart niggers that live out south of town." In those days, whenever a white person referred to you as a "smart nigger," that was their way of saying, "This is a nigger you have to watch because he's not dumb."

Philbert Little: My father was independent. He didn't want anybody to feed him. He wanted to raise his own food. He didn't want anybody to exercise authority over his children. He wanted to exercise the authority, and he did.

Narrator: In the 1920's Marcus Garvey, a black nationalist, preached that black Americans should build a nation independent of white society. With membership in the hundreds of thousands, Garvey's Universal Negro Improvement Association sought closer ties with African countries. The UNIA had its own flag, its own national anthem and an African legion pledged to defend black people at home and abroad. The U.S. Bureau of Investigation labeled Garvey, "one of the prominent Negro agitators." The federal government deported him in 1927, but Malcolm's parents remained Garveyites. Earl recruited new members. Louise wrote for the Garvey newspaper.

Philbert Little: My mother is the one who would read to us the Garvey paper, which was called The Negro World. She also would talk to us about ourself as being independent. We shouldn't be calling ourself "Negroes," or "niggers" and that we were black people and that we should be proud to call ourself black people.

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