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"content": "<p>Today is my 7th day in Honolulu. This fellowship is meant bring minds together to fight for a more equitable futures (whatever that means), yet I cannot help but ponder the material conditions that brought me here. The very mechanisms allowed me to land on these beautiful islands is rooted on the commodification of the Aloha at the expense of native Hawaiians. I didnt go here by boat. I took a plane and by the time I come back to Melbourne, I would have contributed to the 3.2 metric tons of CO2 equivalent. I could go on and on.</p><p>Another contradictions I found that made me contemplate all morning yesterday was that this fellowship is funded by Doris Duke Foundation whose building(her former home) is erected on stolen lands and houses stolen artifacts. And I think this situation amplifies this paradox of emotions and experiences. Institutions like this are emblematic of extreme wealth and philanthropy that embody the contradictions of the very capitalist system that enabled their founders' forexploits. The existence of billionaires and philantrophy is rooted on these very contradictions. There are no ethical billionaires. How the capitalist system works is that iy exploits the working class, extracts surplus value from labor to generate profit for the owners of capital. And no amount of Philanthropy which is basicallyf 'moral laundering' for billionaires, can take away the fact that , the tax benefits that come with philanthropic donations serve as a financial incentive for billionaires.</p><p>In Hawaii, this exploitation is stark, with its native culture packaged for mass consumption, turning sacred dances into dinner show entertainment and profound traditions into tourist souvenirs. My day yesterday with trade unionist poked something in me esp on how the Hawaii is packaged as a "canned aloha" (Wallis, 1978) while stripping native Hawaiians and immigrant workers of their dignity and identity. The colonial and neo-colonial expansion in industries like sugar, pineapple, defense, and tourism has led to significant social isolation for Hawaii’s working class. And as noted by Wallis, as plantation agriculture has waned, local unions have struggled to maintain their influence, especially within the tourism sector in which effective organisation has proven difficult.</p><p> This is crazy—being part of a system I critique. That is what js cslled of commodity fetishism, and that explains how material commodities, including cultural experiences, hide the exploitation of labor behind their apparent economic value. As a visitor, my consumption of these 'exotic' experiences makes me complicit in a system that continues to exploit Hawaiian culture and labor under the guise of appreciation and preservation.</p><p> And I often get this remarks from libertarians calling me a hypocrite for participating in the very system I despise. I criticise big tech, and I get a response saying 'but youre typing this in ur phone'. But thats bullshit. We live in a society where we are being forced to choose between two options, participate in capitalist economy or die hungry. that the freedom that Milton Freidman had been espousing. The freedom to die hungry.</p><p>There is no ethical consumption under capitalism. Engaging witht he system is essnetial to understand it better and to use that understanding to advocate for change. this necessity does not negate the validity of critiquing the system’s broader impacts.</p><p>My presence here is not just personal. it is deeply political. It's an ongoing engagement with complex, sometimes contradictory ideologies. And I feel like as I navigate these spaces, its more important than rver for me to continually question how to align my actions with a commitment to anti-imperialist and anti-capitalist principles, supporting not just theoretical change but actively participating in movements that seek to dismantle these oppressive structures.</p>",
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"en": "<p>Today is my 7th day in Honolulu. This fellowship is meant bring minds together to fight for a more equitable futures (whatever that means), yet I cannot help but ponder the material conditions that brought me here. The very mechanisms allowed me to land on these beautiful islands is rooted on the commodification of the Aloha at the expense of native Hawaiians. I didnt go here by boat. I took a plane and by the time I come back to Melbourne, I would have contributed to the 3.2 metric tons of CO2 equivalent. I could go on and on.</p><p>Another contradictions I found that made me contemplate all morning yesterday was that this fellowship is funded by Doris Duke Foundation whose building(her former home) is erected on stolen lands and houses stolen artifacts. And I think this situation amplifies this paradox of emotions and experiences. Institutions like this are emblematic of extreme wealth and philanthropy that embody the contradictions of the very capitalist system that enabled their founders' forexploits. The existence of billionaires and philantrophy is rooted on these very contradictions. There are no ethical billionaires. How the capitalist system works is that iy exploits the working class, extracts surplus value from labor to generate profit for the owners of capital. And no amount of Philanthropy which is basicallyf 'moral laundering' for billionaires, can take away the fact that , the tax benefits that come with philanthropic donations serve as a financial incentive for billionaires.</p><p>In Hawaii, this exploitation is stark, with its native culture packaged for mass consumption, turning sacred dances into dinner show entertainment and profound traditions into tourist souvenirs. My day yesterday with trade unionist poked something in me esp on how the Hawaii is packaged as a "canned aloha" (Wallis, 1978) while stripping native Hawaiians and immigrant workers of their dignity and identity. The colonial and neo-colonial expansion in industries like sugar, pineapple, defense, and tourism has led to significant social isolation for Hawaii’s working class. And as noted by Wallis, as plantation agriculture has waned, local unions have struggled to maintain their influence, especially within the tourism sector in which effective organisation has proven difficult.</p><p> This is crazy—being part of a system I critique. That is what js cslled of commodity fetishism, and that explains how material commodities, including cultural experiences, hide the exploitation of labor behind their apparent economic value. As a visitor, my consumption of these 'exotic' experiences makes me complicit in a system that continues to exploit Hawaiian culture and labor under the guise of appreciation and preservation.</p><p> And I often get this remarks from libertarians calling me a hypocrite for participating in the very system I despise. I criticise big tech, and I get a response saying 'but youre typing this in ur phone'. But thats bullshit. We live in a society where we are being forced to choose between two options, participate in capitalist economy or die hungry. that the freedom that Milton Freidman had been espousing. The freedom to die hungry.</p><p>There is no ethical consumption under capitalism. Engaging witht he system is essnetial to understand it better and to use that understanding to advocate for change. this necessity does not negate the validity of critiquing the system’s broader impacts.</p><p>My presence here is not just personal. it is deeply political. It's an ongoing engagement with complex, sometimes contradictory ideologies. And I feel like as I navigate these spaces, its more important than rver for me to continually question how to align my actions with a commitment to anti-imperialist and anti-capitalist principles, supporting not just theoretical change but actively participating in movements that seek to dismantle these oppressive structures.</p>"
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