Alaigh uses this history to think through the traps and possibilities of allyship today. Here are the last four paragraphs:
What does allyship look like today? In its popular usage in left-activist circles, it primarily comprises the performative, self-congratulatory, curated, and largely commodified gestures of actors who ostensibly hope to uplift marginalized communities. With allyship comes a certain social currency, which at a given moment, may happen to be in vogue (consider the infamous ‘safety pin’ as a prototypical example of allyship in this sense)—its usage in such circles usually engenders some degree of repulsion.
Typically, those who would self-identify as allies to racial justice would push for more diverse representation on corporate boards, in lieu of any meaningful restructuring of Black political economy. They would protest the construction of a border wall with Mexico, while turning a blind eye to the unlawful detention of immigrants that has been carried out for decades. They protest the over-policing of Black communities, but don’t challenge the very premises of a carceral system that cages millions of people every day.
In his preface of Wretched, Sartre writes, “Stuffed with wealth, Europe granted humanity de jure to all its inhabitants: for us, a man means an accomplice, for we have all profited from colonial exploitation.” Proper allyship necessitates the recognition and ownership of these inconvenient realities. Then, it requires a commitment to a course of action beyond the milquetoast, and past the conciliatory: it must seek the annihilation of these structures.
For all of his shortcomings and bumbling mishaps, Sartre indisputably claimed this colonial truth, and remained genuinely committed to upending the power structures that oppressed, pillaged and plundered peoples across the Global South—his relationship with Fanon provides a fascinating case study of the contours of allyship and, furthermore, a model to salvage allyship from its present, denigrated condition.— Alvin Alaigh