Wrench In The Gears

From Pleasure Gardens and Pontoon Bridges to Nano-Tech and Army Drones: Revocation of Consent at Pennovation

This seventeen-minute video features the Dandelion Manifest I did yesterday at the University of Pennsylvania's tech accelerator campus in the Gray's Ferry neighborhood of Philadelphia. Pennovation was developed on the site of the former DuPont Marshall Labs, where research into paints and chemical coatings was carried out through the second half of the 20th century. I didn't realize until I got home that DuPont also tested Teflon there. If you have not yet watched Mark Ruffalo's film "Dark Waters," I highly recommend it.

It keeps hitting me the connections between poisoned, often intentionally, environments, illness, and medical treatments that remake our bodies into something other. I do think terrain theory speaks in a very real way to the cybernetic push for transhumanist bio-computing. How we treat the natural world, in this case the riverbanks of the Schuylkill River, speaks to our inner turmoil – from bucolic gardens to industrial cess pools to gleaming techno-dystopic office park. The Pennovation campus with its newly opened bio-tech lab and focus on militarized robotics and nano-tech should give us all pause. I haven't looked at it the same way since the morning a few years ago when I was in my car stopped in traffic alongside it's meadow and I watched a large German Shepard loping through the tall grass with a padded arm in its mouth.

translate | 16 Apr 2021 | 3:13 pm

Revocation of Consent – Project Home and Pay For Success Housing in Philadelphia

Last Thursday evening I joined my friend Jennifer Bennetch for an informational picket and revocation of consent outside the offices of Project Home on Fairmount Avenue in Philadelphia. This forty-minute clip includes my revocation of consent on site followed by a twenty-minute discussion providing context with slides. Jenn's astute, on-the-ground analysis of what is happening with the Philadelphia Housing Authority and non-profit partners is the final ten minutes of this video.

Project Home, affiliated with the Philadelphia Catholic Archdiocese, has been collaborating with the Philadelphia Housing Authority for years as the latter flips city-owned row houses to developers and consolidates vouchers into multi-unit facilities focused on providing social impact wrap around services to targeted communities. In these group facilities, housing access becomes conditional. There are restrictions placed on what people can do in their living quarters, which are more restrictive than would be the case in scattered site housing. Residents are often required to participate in treatment and training programs, which as we know are the bread and butter of impact investors who seek to keep the poor busy jumping through hoops as living wage jobs are made obsolete by Fourth Industrial Revolution automation.

I have grave concerns about the participation of faith communities in social impact finance service delivery and the chilling prospect of individuals being compelled to align their behavior and outlook to the tenets of a particular religion through Internet of Bodies technology and data dashboards. That would be a theology of domination NOT liberation. It is my belief that people of faith MUST stand in opposition to any such measures. In January of 2019 I wrote about the "Welcome Home" social impact bond in Santa Clara, CA – a testbed for pay for success finance pilots catalyzed by Santa Clara University (Jesuit, Gavin Newsom is an alumnus) and Step Up Silicon Valley, a charity affiliated with the Catholic Church. This is an excerpt from the blog post Charter, Public Health and Catholic Charity Interests Help Launch Disruptive Pay For Success Program:

"Step Up Silicon Valley (SUSV) and Catholic Charities received $150,000 from the Health Trust's disruption grant program for development of the pay for success model. SVCF (Silicon Valley Community Foundation) and Santa Clara County each contributed an additional $75,000. Step Up Silicon Valley was created by Catholic Charities as a "poverty lab" to catalyze systems change in the social service sector of Silicon Valley. Its "1,000 Out of Poverty" effort became a testbed to refine elements of the program, including the "Self-Sufficiency Measure," a "scorecard" tracking the "progress" of low-income clients in the areas of food, housing, healthcare, education and income.

Such systems of consolidated data-tracking are a prerequisite for outcomes-based contracting to scale. SUSV worked with Community Technology Alliance (CTA), a non-profit set up to harness technology to create data-driven solutions to poverty. Together they customized the tool, which is based on one created in Arizona. CTA's board members are embedded in the tech community and certainly have a financial stake in the transition of the nonprofit social sector to a data-driven, market-based model.

Step Up Silicon Valley drew upon the principles embedded in "National Opportunity for Community Renewal Act" or NOCRA, draft legislation that had been developed with input from Catholic Charities USA. That legislation was introduced in 2010 and again 2011 by Pennsylvania senator Robert Casey and Massachusetts congressman James McGovern, both Democrats. NOCRA's lobbying efforts were national in scope with 700 delegates brought to the capital to advocate on behalf of the bill in September 2010. Still, the legislation did not pass. Nevertheless, supporters continued to push the program's recommendations. Step Up Silicon Valley was later designated one of six NOCRA Laboratory Projects that would be used to pilot "results-based," "market-driven," "systems-changing" solutions to poverty even without the benefit of federal legislation in place. A timeline on page 28 of the report "10 Years In The Making," specifically states "SUSV used the NOCRA principles to launch pay for success.

The role Catholic Charities played advancing Santa Clara County's social impact initiatives is significant. "Welcome Home" was not simply a local pilot project, but a prototype whose success or failure had implications for a much larger investment program. The Vatican held global impact investing conferences in 2014, 2016 and 2018. You can be sure many are keeping a close eye on how Santa Clara County's projects develop. Poverty "impact investments" in the United States can be testing grounds for similar global development aid programs and vice versa. Social Impact Bonds (SIBs), one mechanism for Pay for success implementation, has a counterpart in Development Investment Bonds (DIBs). What happens with digital education of the type Ferrer, Zuckerberg, Gates, Omidyar, et al promote in the Bay Area does carry over to ICT education deployment abroad, see Bridge International Academies and the Educate Girls DIB. They inform one another. The cloud has made the world an increasingly small place for those operating in fin-tech. Globalization is embedded into everything."

Jennifer Bennetch has been a powerful spokesperson for anti-gentrification and housing rights in North Philadelphia. She has the moral courage to do what few others are willing to do – stand up to the corrupt Philadelphia Housing Authority. Her family has been targeted by PHA police. Her house has been fire-bombed. Authorities threatened to take away her children, but she continues to show up, speak out, and lead by example.


In the spring and summer of 2019 she led an occupation of the new $45 million PHA headquarters, built at a time when the agency had a ten-year wait list for housing. We were almost run over by a front-end loader during a protest outside the building.

I was later assaulted by police for trying to intervene as an out-of-uniform officer put a fellow activist in a chokehold when we contested their efforts in the pouring rain to install an un-permitted fence around a vacant lot opposite the headquarters. My experience with the judicial system and the push for diversion court pathway programs (all charges later dropped) led me to write a January 2020 post, Prison Reform To Incarcerate the World, about e-carceration and social impact finance. Later that week the city brought in counter-terrorism units to remove the tents from the sidewalk outside the headquarters building and install concrete planters. It turns out the fencing had been put up to preclude the occupation from moving to the lot facing the entrance.

This past summer Jenn and other local activists managed two large encampments of unhoused people. One was located on the Ben Franklin Parkway in shadow of the Art Museum and a second in Sharswood near the PHA headquarters. By early fall they had negotiated an arrangement that would create a community housing trust to ensure housing access that was accountable to the community, not developers or non-profit functionaries.

Below is the poem I read during my revocation of consent outside Project Home. A great fear I have is the containment of massive numbers of people that have been dispossessed by the Fourth Industrial Revolution warehoused in dormitory style faith-based gulags where they will code the open air prison planet into reality.

We have to stand today to ensure that the children of tomorrow will be able to wade, fish, or boat on the Susquehanna or other creeks or rivers. Their existence cannot be allowed to be constrained by the coding of mixed reality headsets. We do not consent.

Source for the feature photo.

Fishing on the Susquehanna In July

Billy Collins, 1998

I have never been fishing on the Susquehanna

or on any river for that matter

to be perfectly honest.


Not in July or any month

have I had the pleasure—if it is a pleasure—

of fishing on the Susquehanna.


I am more likely to be found

in a quiet room like this one—

a painting of a woman on the wall,


a bowl of tangerines on the table—

trying to manufacture the sensation

of fishing on the Susquehanna.


There is little doubt

that others have been fishing

on the Susquehanna,


rowing upstream in a wooden boat,

sliding the oars under the water

then raising them to drip in the light.


But the nearest I have ever come to

fishing on the Susquehanna

was one afternoon in a museum in Philadelphia


when I balanced a little egg of time

in front of a painting

in which that river curled around a bend


under a blue cloud-ruffled sky,

dense trees along the banks,

and a fellow with a red bandanna


sitting in a small, green

flat-bottom boat

holding the thin whip of a pole.


That is something I am unlikely

ever to do, I remember

saying to myself and the person next to me.


Then I blinked and moved on

to other American scenes

of haystacks, water whitening over rocks,


even one of a brown hare

who seemed so wired with alertness

I imagined him springing right out of the frame.


translate | 12 Apr 2021 | 6:17 pm

Compulsory Dyslexia Screening: A Trojan Horse To Advance Data Collection For Predatory Pay For Success Deals in Pre-K and Early Literacy

I put together a presentation to warn California educators, parents, and elected officials about Boston Consulting Group's ties to compulsory dyslexia screening legislation. See the consulting firm's July 2020 white paper, The Economic Impact of Dyslexia in California. This is the cost-offset analysis that will be used to justify future data extraction schemes. BCG was behind the closure of 23 schools in Philadelphia in 2013. That event launched my personal journey into researching human capital finance. This article I wrote in 2018, Silicon Valley: A Laboratory of Smart Surveillance and Privatization, provides useful background on impact investing in the Bay Area. Pay particular attention to the parties involved with the Strong Start and Big Lift pay for success deals (pre-k and early literacy). The latter effort is backed by the San Mateo County Office of Education one of the funders of the UCSF dyslexia risk screening tool AppRise, which has ties via Curious Learning to global ed-tech investors and defense / neuroscience interests.


Source: Fumiko Hoeft, UCSF Dyslexia Center and Curious Learning Research Partner

Source: Curious Learning Home Page and Partners In Global Ed-Tech Investment Space

I suspect California's proposed bill SB237, which is backed by Governor Newsom, is intended to be a national model. It would require ALL kindergarten through second graders be screened each year for dyslexia RISK. It does not actually require districts to use a tool that diagnoses dyslexia or to provide IEP supports to children who may eventually receive such a diagnosis. Instead, pay for success deals in universal pre-k and early literacy will disincentivize  providing those supports to students in need. It will encourage ever larger numbers of children be identified as being "at risk," so tech interests can force them onto literacy remediation apps where their online behavior will also be tracked under the guise of social-emotional learning, another social impact market. Many of the dyslexia "risk screening" tools were designed as "school readiness" indicators, which is exactly what is needed as the Biden and Harris administration makes their push for universal pre-k investment markets based on the Chicago Boys' Heckman Equation. Remember, special education is the cost-offset.




We recognize that providing children with the assistance they need to become confident, engaged readers is vital for a functioning society. Unfortunately the billionaire class has teamed up with defense technology interests, cognitive neuroscientists, and impact investors to remake children as digital commodities, tracked according to their behavioral compliance. The goal of the elite is a miseducated, illiterate populace that will consume media content without question and learn just enough to live as cogs in a global gig economy set on transforming the world into a silicon-based planetary computer. Schools are being incorporated into this anti-life agenda, but it is death by a thousand cuts and most of the arguments for digital surveillance are framed in progressive terms.

Too few realize the social progressivism agenda of the early twentieth century was also steeped in eugenics. Yes, we need to treasure young learners. Instead of creating markets in digital profiling, tax the rich and use those funds to lower class sizes, hire literacy coaches and librarians, buy LOTS of PRINT BOOKS (not screen-based reading that collects millions of meta-data points), buy FICTION to spur their imaginations, encourage classroom READ ALOUDs to build community. Then, after children have the chance to come into their own as readers and become proficient with English if it is NOT their first language, offer those who are still struggling appropriate diagnostics and get them the additional supports they need.

This bill will not do that. Given that Decoding Dyslexia chapters are in all 50 states and 4 Canadian provinces, I suspect similar bills will be showing up everywhere soon. Pay attention. This is not about helping children, but incorporating them into the data commodity supply chain to foreclose their futures as redundant human capital in a world increasingly run by robots. We must fight the whole program. It is tempting to take the easy route and delude ourselves with the misguided belief that consultants like Boston Consulting Group care, but they don't.

In the pit of your stomach you know that. For the sake of the children I ask you to have the moral courage to look at the horror that is unfolding. Look at AppRise and OptoLexia and Lexia RAPID. Know how they fit into the post-literacy world of globotic remote labor. Do the right thing. The future of natural humanity could very well depend on what you do next.

This talk was facilitated by Jason Bosch of ArgustFest in conversation with the podcast "What's Left" out of the Bay Area hosted by Andy Libson, Eduardo Abarca, and Kenny Zepeda.


Slide deck can be accessed here.


Map One – Interactive Version – California Dyslexia Gamification


Map Two – Interactive Version – People Acknowledged In Boston Consulting Group's White Paper on Dyslexia in California


Map Three – Interactive Version – Oakland Dyslexia Pilot

translate | 11 Apr 2021 | 8:24 pm

A Dandelion Manifesto: A Call For A Summer of Healing And Mending

Whereas human beings on this planet have experienced a year of collective trauma;

Whereas our understanding of the nature of this trauma varies widely;

Whereas the elite have sought to pit us against one another as they consolidate power;

Whereas people are rightly confused, fearful, and anxious;

We therefore propose a summer of healing and mending, practicing peaceful engagement to begin to knit our communities back together. We will also be revoking all consent, given or implied, to participate in social impact investment markets that seek to transform life on earth into digital simulations and securitized debt instruments through the imposition of disruptive technologies.

Whereas the dandelion has naturalized across all continents, with the exception of Antarctica, and is a symbol of global solidarity;

Whereas the name dandelion comes from Latin dens leonis, or lion's tooth, conveying the sacred power humans hold to face off against the imperial interests that seek to colonize our minds and bodies;

Whereas the dandelion represents the life force of the sun and the illuminated clarity of the moon;

Whereas the dandelion, also called earth nail, is deeply rooted drawing up minerals from deep within the soil;

Whereas dandelions are used as a cleansing agent, particularly of the liver, of bile and anger;

Whereas a tea of dandelion soothes the nerves;

Whereas the dandelion, in the winds of turmoil, scatters its seed far and wide;

Whereby those seeds lodging in the tiniest crevices, gradually transform their surroundings, cracking pavements and even cyber-physical worlds increasingly structured by code;

Whereas dandelions maintain a casual wildness, sprouting abundantly in lawns in defiance of soul-killing homogeneity;

Whereas Hecate fed dandelion greens to Theseus for thirty days before he successfully fought the Minotaur, represented today by the global financiers of Wall Street;

Whereas dandelions represent the masses of humanity, humble, common, yet powerful;

We therefore propose our summer intentions center the life-affirming properties of these joyful, tenacious plants. As beings connected to Mother Earth we seek to deepen our sacred commitment to natural, carbon-based, life and work to restore balance in ourselves and the world around us.

A group of us will be holding revocations of consent at various location in and around New York City over the coming months. The plan is to use dandelions in soups and teas and sachets and cleansing solutions, scrubbing the thresholds of those who are carrying out a profane, sensor-based, social impact agenda. Be assured, we will leave our energetic mark. We believe plant medicine will bring us together and like Theseus, strengthen us for important work ahead.

Follow this project as it unfolds at inspiredgroundproject.com (now under development). We invite you to join us! Soon, you'll be able to submit audio or visual artefacts from your own gatherings to be shared there. Let us inspire one another as we use our unique gifts and creative militancy to subvert this patently anti-life agenda!

We're also accepting donations of dried dandelion flowers and leaves from non-sprayed locations. In the tradition of the honorable harvest, we ask that you thank the plants and save the early flowers for our pollinator friends.

Donations can be directed to: Alison McDowell, 852 N 24th St, Philadelphia, PA 19130  USA

translate | 5 Apr 2021 | 9:22 pm

Kicking The Robot Dog: On Selective Animism & Artificial Intelligence – Guest Post By Tad Hargrave

I read a first draft of this piece on social media a few days ago and immediately asked my friend Tad if he would be willing to allow me to publish it here as a guest post. I am honored to share it with you now. I have been struggling all day to figure out how to effectively convey the grave concerns I have regarding the very real possibility humans are carelessly letting natural life on earth slip away. Blockchain, a technology many are imagining to be a tool of liberation, as well as the mining of rare minerals associated with it, will play a key role in the planned cybernetic transformation. Without realizing it I'm sure, Tad deftly channeled and captured the anxiety I have been holding all day and re-fashioned it, as smelted copper, into a compelling set of guidepost questions. I hope you'll consider sharing his evocative, poignant insights with your people. The hour is at hand. We need all awakened hearts ready to stand in the breach to protect the animist world.

Alison McDowell


Kicking The Robot Dog: On Selective Animism & Artificial Intelligence
Guest Post By Tad Hargrave

We seem to live in an area of selective animism.

Some things we consider to be alive and others we don't.

For example, I recently saw a video of some young men kicking a robot dog.


I imagine that, in the technocratic and transhumanist future that is rushing towards us all (and towards which many are, themselves, rushing), this sort of thing will be a growing concern: 'robot rights' and 'robot abuse'.

Conversations will be had as to whether artificial intelligence is really alive (or intelligent) and about, "what exactly constitutes 'alive' anyway?" and "Why can't a machine be alive?" or "Is the life of a machine worth as much as the life of a human?" or "If a robot is alive, can it be abused, hurt or, even, killed?"

Conversations about inclusion may soon have to contend with whether or not robots are included or not.

Children will ask their mothers who the mother of the robot dog is and what kind of foods they eat and the mother will have to find her way towards answering that child.

Political scientists, activists and sociologists will, no doubt, ask us to wonder after, "Who profits from such a dog being in the world? Was the whole truth told about their reasons for being made? If these dogs are guard dogs, then what, or whom, are they guarding?"

And many will sit and stare at those robot dogs (you know that more are coming) as they walk down the street wondering, "What does such a dog ask of us? What does such a dog reveal about us and the society we live in? What befell a people that such a dog would appear and seem worthy of our pity and protection when being kicked at?"

That's me. I'm sitting and staring. I'm trying to take it in.

Here's what strikes me most: I think that the concern about abusing robots misses a deeper truth that robots are, already, a form of abuse of the natural world as all machines are.

Robots are a manifestation of abuse. They are also evidence of a much deeper and more pervasive abuse that has already happened and that their existence is predicated upon.

The abuse of the natural world.


I am remembering what Toby Hemenway, a permaculturist, said, "It takes a large tree to produce enough heat to melt the ore to get enough metal to make something the size of a belt buckle."

I can testify to that. I saw it once.

It was in Wales in 2019.

One of us, a young man from Ontario, had been entrusted with finding us some copper ore. He ended up having to search the world for it. He never imagined it would be so hard but centuries of mining have brought us to that. There's not much left. What's left isn't easy to find or to get.

The only piece he could find was a rock the size of two fists on someone's shelf in Africa. He never told us what he paid to get it but I don't think it was cheap.

We had spent the day making charcoal, burning a large pile of wood until there was only coal left. That coal burns much hotter than wood. And then we buried it and sang to it for a while – feeling awkward and unsure of ourselves the whole time – before digging it up and carrying it to a hole that had been dug in the ground and lined with flat stones. The copper containing rock was pulverized and ground into smaller bits and powder. This was then poured into the hole over the coals.

I can't remember how long we sat but it was for hours and we were singing to it the whole time as the heat coaxed the copper out of the stone.

And then came the request for water to cool it off. I ran to get some, somehow imagining that my one thermos filled with water would do it. Over the next half hour, there was a seemingly endless train of thermoses and water bottles being brought and poured over the coals and the now congealing copper as steam erupted from that little hole.

I was staggered.

The next morning, in the local community hall where we were meeting, the young man brought us the smelted copper. No more than the tip of a pinky finger, if that. The rest was what they called 'slag' or 'waste'. We were each entrusted with a bit of it to take home and place on our altars to remind us of the cost of things.

I remember thinking of the time, the effort, the water and how much wood had gone into producing this small amount of copper.

I thought of how much deforestation, centuries ago, must have been done to feed the forges.

Days later, on the train to London, filled with day-drinkers heading to the Spice Girls reunion concert, the young man who had tended that fire and obtained the stone reflected on how, if remember his words correctly, that the first known generation or so of carbon steel scythes were left in the ground unused. They were forged, crafted beautifully and then buried. There wasn't event a scratch on them.

It's not uncommon in traditional cultures that, the first time you ever make something, that thing is to be offered as a gift. You don't keep it for yourself. If you make your first drum, no matter how much you love that drum, it must be given to someone else.

He pointed out that, in some traditions, when offering beads made from seashells to the local spirits or your ancestors that the beads themselves were for the gods. The powder left over? That was for your altar. I thought of the slag leftover from the smelting for our altars wrapped in paper towel in my bags as we spoke.

Perhaps those scythe makers understood it in the same way – the beauty of those first steel scythes was for the gods. The slag was for their altars to remind them of the staggering cost of what they had just done.


When traditional people extracted ore from the Earth for early metallurgy – there was a deep reverence – some understanding perhaps of what was being asked of these old ones being lifted from the Earth and the duty into which they were being pressed.

The early metallurgists were seen as shamans. What they did was a kind of magic.

I recall seeing an article pointing out that one of the oldest folk tales known in Europe featured a blacksmith.

I recall being shown one book about places in Africa where this was still practiced in this way and how the forge was seen, and shaped, as a womb. The same herbs gathered and used in child birth were gathered as used for this process too. Like birth, there were no guarantees. Like birth, things could go wrong. Like birth, immense attention needed to be paid to the mother and to the little one, still growing inside her. The process of metallurgy was, and in places this is still practiced, still is a deep ceremony.

This art of metallurgy may be what was being spoken about in the old tales of 'pulling the sword from the stone' in Arthurian legend: the one who could extract metal from rock would become king. Certainly, the bronze age proved that to be true. The argument could be made that, without metallurgy there would be no kings at all.

While we are speaking of swords, here's a thought to think: A sword has a kinship with the human hand. It extends and sharpens its capacity to devastating and deadly effect. One life, the sword, connecting with another life, the human hand. Maybe the metal becomes glad of being above ground in the form of a blade some days. Maybe it dreams of going back down under some days. I don't know. But I do know that, in traditional craft, there is a relationship there.

Life to life.

In traditional cultures, swords were often named. Some times they were passed on to children. Sometimes they were buried with the carrier. Some mercy being offered to them both, a chance to finally rest again in the Earth from which they both came. "Thank you for joining us for a while," they might have said as they laid them down. "Now you have some stories to bring to them down there. I hope you will speak well of us. Tell them we still miss them and speak of them. Tell them we are glad you came."

From an animist perspective (one who understands that everything is alive – and, even deeper, that there are no 'things' only living beings, and peoples and nations in different forms), the metal was seen as alive already. From an animist perspective, humans are not here to grant life but to recognize it and give thanks for it. Humans are witnesses to the holy, not the crafters of it.

As Mary Oliver wrote:

Instructions for living a life:

Pay attention.

Be astonished.

Tell about it.

By the time we get to the conversation about 'robot rights' the understanding has already long been entrenched that the metals that make the robot are 'dead'. Ah, but humans, by bringing them together in a certain way, can grant them 'life'. The metal is dead. The robot is alive.

The inanimist understanding (one who sees the world as, fundamentally not alive) is that we, humans, confer animacy, sacredness and life to the metal by making it move and operate in the ways we want it to – in ways that resemble biological life. If it looks and moves like we do – then it might just be alive. If it doesn't, it likely isn't. Consider the ways in which robots are coming to look and move more and more like us or our pets.

The inanimist could imagine that the puppet is brought alive by the puppeteer but not that the puppet already is alive. The animist knows that the wood, and the thread and the cloth and the paints…. Those were all alive already before that puppeteer showed up and put them together in the form they did.

Unlike a sword, by the time we come to 'robot', there is no human hand anymore. There are no 'strings' being pulled by a human puppeteer. There is no relationship or kinship to humans. There is AI and algorithm. There is control. There is enslavement of the metal and machinery to programs and protocols.


There is a question that inanimists don't consider worthy of asking: does metal want to be a robot?

You might consider this: in his book Returning to the Teachings, Rupert Ross writes, "Basil Johnston speaks of the Ojibway hierarchy of Creation in Ojibway Heritage. It is not based on intelligence or beauty or strength or numbers. Instead, it is based on dependencies. It places the Mother Earth (and her lifeblood, the waters) in first place, for without them there would be no plant animal or human life. The plant world stands second, for without it there would be no animal or human life. The animal world is third. Last, and clearly least important within this unique hierarchy, come humans. Nothing whatever depends of our survival. So much seems to flow from that focus on dependencies. Because human beings are the most dependent of all, it is we who owe the greatest duty of respect and care for the other three orders. Without them, we perish. Our role is therefore not to subdue individual parts of them to meet our own short-term goals, for that may disturb the balances between them. Instead, our role is to learn how they all interact with each other so we can try our best to accommodate ourselves to their existing relationships. Any other approach, in the long run, can only disrupt the healthy equilibria that have existed for millions of years and which, obviously enough, created the conditions for our own evolution."

And so, humans are new to this world. Though we deeply belong here, we are the closest thing there is to a guest in this world. We have been welcomed into something. Even in Genesis, the world was here before us. We were born into it. It was not born from us. It is not here for us.

First there was the soil.

Then animals discovered how to carry the soil within them so they could move.

Then humans came – the forgetful and foolish little brother – and seemed to need to craft another type of culture that could remind them how to be human.

But, before all of it, there was the Earth's mantle. There was metal.

Metal is older than us. It is that one who is 'older than dirt'. It is our ancestor. It's not here for us.

Nothing is here 'for us' as humans.

So what does metal want?

That's a question worthy of pondering over the generations but since, I'm wondering out loud, this is what comes to me.

It seems to me that metal generally likes to sit very still and, if it moves at all, it is through eruption and earthquake. It has its own nature to it – utterly unrecognized or respected by the mechanists, industrialists and robot manufacturers. Do the metals want to be harnessed to the regulated and repetitious rhythms of relentless industry? Do they want to be turned into machines that manufacture cheap plastic toys? Do they want to be turned into machines used in sweatshops to manufacture 'fast fashion'? Do they want to be shackled to industries that destroy our health, well being and sanity? Do they want to be turned into machines that shred our natural world? Do they want to be pressed into this kind of service? Is this a kind of torture for them or is this a kind of abuse of those old ones? What are we asking of them? Do they get lonely for the ground? What do we ask of them when we pull them out of the ground? I don't know. But I wonder about it.

What does metal want? And do we care?


Will robots be abused? There is no doubt.

Consider this etymology of robot:

"1923, from English translation of 1920 play "R.U.R." ("Rossum's Universal Robots"), by Karel Capek (1890-1938), from Czech robotnik "forced worker," from robota "forced labor, compulsory service, drudgery," from robotiti "to work, drudge," from an Old Czech source akin to Old Church Slavonic rabota "servitude," from rabu "slave," from Old Slavic *orbu-, from PIE *orbh- "pass from one status to another" (see orphan). The Slavic word thus is a cousin to German Arbeit "work" (Old High German arabeit). According to Rawson the word was popularized by Karel Capek's play, "but was coined by his brother Josef (the two often collaborated), who used it initially in a short story.""

Robots were conceived of as slaves to work for us and do the work that we can't, or won't, do ourselves.

But I think we are being asked to think a bigger thought.

What if robots are not only abused but an expression of abuse itself? What if they are the end result of centuries of abuse?

What if the 'robot abuse' didn't begin when those men began to kick the robot dog but when we took the metals from the Earth without permission and gratitude for their life?

I think of JRR Tolkien's explanation of who the orcs were: elves who had been tortured for centuries and twisted into something dark and unrecognizable.

To cry abuse for a robot dog being kicked but not to cry abuse for the untimely ripping of those metals that made it from their womb in the Earth, from the body of the land of which they were a part is to cry too late and about too little.

Is the world alive or isn't it?

How selective are we being in our animism?

If you would bring reverence to the robot, then bring that same reverence and relationship to the every step of the process by which every piece of the robot came to the process of robot making.

Ask permission of the land you are about to tear up and lavish it with gifts. Grieve in such a way that the land understands that you understand what you are asking of it. See if your bonehouse will bear it.

If it does, ask permission of the metal and plead with it for a while that it might join you and your people above ground. See if you can make the persuasive case that it is needed. Heap words of praise upon the metal that it would have no doubt that you understand its nature and value. Make an offering again.

If you succeed there, ask permission of every tree you cut down to heat the forges to melt down the ore. Weep for each grove you clear. Kneel down and kiss each stump with your mouth. Give immense thanks and apologies that it came to this. Give thanks for their bodies. Say a prayer. Promise you will use every bit. Promise the groves you will take care of them too. Don't take more than you need.

Hand tan the leather from the hide of a cow that your people have raised to make the bellows that heat your forge. Weep as you take its life. Sing and pray as you tan it giving thanks for the cow's life all the way.

Lavish your blacksmiths with praise for their work and treat them with reverence for their offering.

Do the same for everyone (not every 'thing') else required for the circuit boards and circuitry, the pistons and plastics. Ask for the permission of everyone involved. Make offerings to everyone. Heap portions of grief and gratitude for it all.

If all of this will result in polluting the land, ask the permission of everyone on the land and in the water and air (and the land, air and water itself) that will be polluted by your efforts and see if you can make the case to them that this robot dog you intend to make is worth their noble sacrifice.

And then ask the forgiveness of all your descendants and ancestors who will be affected by your actions. Weep for your presumption to even ask such a thing.

When you have done all of those things, come and speak to me about your concerns about robot abuse and your reverence for machine life.

You may find that the cost of creating this robot dog is too expensive for your people to bear.

Along the way of doing this, you might realize that you no longer have a people anymore. See if you can bear that too.

The principle trouble with industry is not that it uses metal. It is that it views metal as a resource and not as a relative, as an object, not as a subject and as 'inert' until we activate it.

It's not that a robot dog is not alive.

It's that everything is alive. It's that there are no 'things.'


It's worth pointing out that this game of 'selective animism' is not new. The Catholic Church seemed adamant that only humans had souls – not plants, animals or rocks. But, not all humans of course. Entire people's have been considered 'non-human' throughout history and therefore unworthy of any regard. Black people, the roma, the tinkers, and indigenous people everywhere. Immigrants are frequently dehumanized and called 'locusts', 'snakes' and 'parasites'. This dehumanizing is a form of inanimism. It renders people as objects of hate. But the hatred is not the most damaging part of that equation, it's the 'object' part.


But it's darker still.

While we are trying to turn Pinnochio into a real boy with one hand, we are also turning real boys into puppets for the system with the other.

While we try to bring 'things' to life we are making living ones into things. This may be the great undercurrent of the entire, global economy – the conversion of living things into dead things: mountain tops become pop cans, trees become paper and humans become numbers of the great dashboards in the sky.

Life is becoming, as Martin Luther King Jr. described, 'thingified' and 'things' are, we tell ourselves, becoming 'reified' (made real).

In case you doubt this, ask yourself why so many people are creating 'digital avatars' and 'digital twins' of themselves and using those to interact with others online.

Ask yourself what the social media-based status ranking system in China is all about.

Ask yourself about grades in school and why they exist at all (come to think of it why schools exist at all) if not train us to fit into the machine as another 'thingified' cog.

Ask yourself who that benefits.

Ask yourself about the coming blockchain system in which all of the information there is about you – yes all of it – gets put in one place, one dashboard, where it can be used by those in power to 'nudge' and 'program' you towards the right behaviour (as determined by them).

You might consider the amount of time people spend playing video games and living in virtual worlds but, even more importantly, you could come to understand how we have become the characters and playthings in a global, online game played by bankers, hedge funds and tech companies.

We have become resources for them to manage to achieve the outcomes they want.

Consider how more and more of the interactions of young people are going online to a world that is not real. Consider how much time they spend on screens.

Consider how, instead of elders guiding young ones into their gifts Artificial Intelligence will likely be guiding your children into whatever proficiencies they have which might be of use to the State or the corporations (to the extent that those two are even separated anymore).

You might also consider how synthetic our world is becoming – the lights, the sounds, the smells, the tastes, the textures and the food.

You might consider how this world seems to be slipping from analogue to digital, from biological to digital.

Oh, we are being 'thingified' alright.

But, as Thomas Berry put it, "The universe is not a collection of objects. It is a communion of subjects."

There are no 'things' in this universe.


We seem to find ourselves in that strange place where the relationship flips – instead of technology serving humans, we begin to serve it. The needs of the technocracy come to matter more than human needs and the needs of the world.

Under capitalism, the industrialists own the machine. Under communism the state does. In neither system is the existence of the machine questioned.

If we must choose between the health of communities of colour dealing with toxic waste incinerators and the health of that incinerator, we know which one those in power will protect. The needs of the machine seem to trump the needs of humans and, more broadly, life itself.

Am I suggesting that we make sure that machines serve humans and not the other way around?

No. But I am suggesting that this whole dynamic of looking at the world as full of resources to be used by us and employed to our ends needs deep reconsideration.

I am suggesting that we must resist the gaze of the system that would have us see ourselves as resources for the machine.

We increasingly look at the world as full of things.

We increasingly look at ourselves as one of those things.

We must resist both of those trends. Or side step them. Or walk away and proceed otherwise.

As the good Utah Phillips said to a group of high school students in California, "You are about to be told one more time that you are America's most valuable natural resource. Have you seen what they do to valuable natural resources? Have you seen a strip mine? Have you seen a clear cut in the forest? Have you seen a polluted river? Don't ever let them call you a valuable natural resource! They're going to strip mine your soul. They're going to clear cut your best thoughts for the sake of profit unless you learn to resist. Make a break for it, kids!"


On the surface this comment seems to be saying that the robot dog is alive and deserving of care.

But, if you take a few steps back and cock your head a bit to the side, you might come to consider the following questions: What does your care of this robot dog mean if you did not care about all the pieces that made it? Can you really consider yourself to be an animist with the final product if you haven't been an animist with all of the parts and the process? And, if you only care about this final product what does this say about your understanding of what is and isn't alive and what is and isn't deserving of your care and your protection?

Which brings us back to selective animism.

Is the world alive, or isn't it?

Future generations are awaiting our response, even now.

About Tad Hargrave: Since 2000, Tad found himself drawn to conversations about what became of his animist Scottish ancestors that they become 'white' and 'modern'. Between Sept 2004 – Feb 2006, Tad dedicated himself to learning his ancestral language, Scottish Gaelic, in both Nova Scotia and Scotland. He can speak Gaelic with conversational fluency. He also runs a blog called Healing from Whiteness as well having run, for a while, as a Facebook group of the same name. He is a co-founder of the Nova Scotia Gael's Jam and co-starred in Canada's second Gaelic language film The Fiddler's Reel. Tad was born and raised in Edmonton, Alberta (traditionally known, in the local indigenous language of the Cree, as Amiskwaciy (Beaver Hill) and later Amiskwaciwaskihegan (Beaver Hill House) and his ancestors come primarily from Scotland with some from Ukraine as well. He is drawn to conversations around politics, history, ancestry, healing and how it all came to be.

translate | 2 Apr 2021 | 4:04 am

Twitter Thread Questioning Blockchain, The Spatial Web, and Digital Health

While more people are starting to talk about geo-fencing and medical passports, not enough grasp how blockchain identity and digital currency will interface with social impact investing to create an augmented reality prison-planet structure to profit the global elite. Their transhumanist "game" intends to harvest natural life forces as data in a misguided quest to trigger the singularity and turn us into cyborgs. The inability of people active in the blockchain space to engage on the topic of the spatial web and the environmental and psychic costs associated with the roll out of Internet of Bodies and the 5/6G infrastructure that will fuel it continues to be a source of frustration for me. I know I need to be more patient as everyone gets up to speed; but please, I'm asking folks to put in some serious time so you, too, can understand their game.

Below are excerpts from two documents put out by The Institute for the Futures' Blockchain Futures Lab in 2016 and 2017. This organization was spun out of RAND in the late 1960s. The first document is an infographic positioned as  a ten year blockchain map for the years 2017 to 2027. The second is a white paper submitted as part of a Blockchain Healthcare Ideation Challenge for Medicaid hosted by the Office of the National Coordinator for Health Information Technology in partnership with the Chamber of Digital Commerce. I hope the commentary I provide in the tweets that follow will spark some questions in your mind about blockchain and what role, if any, it should play in our quest to maintain bodily autonomy, personal agency, communal care, and to strive to heal the planet and mend our social relations.

I have spoken on the topic of augmented reality in several interviews: a three-hour webinar with Joseph Gonzalez, an hour interview with Tom Cowan, and another one-hour program with Bonnie Faulker of Guns and Butter (audio only).




Short Story – The Domestic Front, Van Diamondfinger, Oxford American Summer of 2017








translate | 30 Mar 2021 | 6:26 am

We stand for the children, the natural world, the not yet born-Union Square Park 3/20/21

This is the transcript of the speech I gave as part of the Worldwide Freedom Rally in New York City held at Union Square Park on March 20, 2021.

It was wonderful to see so many of you and to hug you. What an incredible weekend.

Spring is on the doorstep.

Each day the sun grows stronger, the days longer.

Winter is fading.

In Philadelphia, the snowdrops and daffodils are up.

I saw my first garter snake yesterday, got my hands in the soil, and felt very human.

We've made it through a long, hard year: reflecting, reckoning, and deepening.

We've fallen apart and been put back together.

We are raw and vulnerable, hopeful and powerful.

We have found one another.

Here at Union Square Park, we unite to face what John Trudell, leader of the American Indian Movement, described as a predator energy that seeks to mine the being part of human.

We do not shirk our responsibility to put our minds, bodies, and intelligence against this machine of tech-no-logic.

Who could have known it would be biometric passports?

QR codes?

E-carceration bracelets?

Robot police dogs?

We knew the age of surveillance capitalism was dawning, but none of us anticipated this trigger event that turned our world upside down last March.

Yet those of us with eyes to see and ears to hear and open hearts have been called to step forward with the gifts given to us by the creator and work to transmute this profanity into something sacred, a non-cybernetic future.

That future is not one where we live in a planetary computer or as characters in a virtual simulation.

That world is not one of bar-coded life.

That world does not run on cyborg avatar capitalism.

We see the choice between the two paths, one green and one scorched.

We know the choice we make, the stand we take today, will determine not just the course of our lives, but the lives of all other beings on this planet and those not yet born.

So I stand here now with you beautiful people in spirited resistance to the Great Reset, the Fourth Industrial Revolution, stakeholder capitalism, globalization 4.0, and impact investing.

The technocratic vision of society hatched at the Columbia school of Industrial Engineering in the 1930s will not come to pass.

Nor will the e-government "digital nation" solutionism birthed out of NYU's GovLab and Harvard Kennedy School.


We see you, you neoliberal policy wonks and Google data analysts who aim to steal our civic agency in the name of "what works" government.

Our vibrant cities will not be reduced to an indifferent networked panopticon, a biosecurity Operating System masquerading as government.

Their soulless smartness is no match for our symphonies, songs, dance, poetry, cuisine, street art, laughing children, and warm embraces.

Michael Bloomberg, Goldman Sachs, Stanley Druckenmiller, Paul Tudor Jones and the rest of the hedge fund crowd have no right to predictively profile us, put us on social-prescribing self-improvement pathways, track our compliance with wearable tech, and use that data to run pay for success finance deals profiting off misery.

Who do they think they are to impose digital identities and package us as asset backed securities; tranches of impact investments; human capital data commodities to be tracked as domesticated livestock with smart contracts through the spatial web of mixed reality?

The Davos elite have no right to foreclose the futures of children.

I call out the toxic alliance of the United Nations and Klaus Schwab's World Economic Forum for the faux-progressive, gas-lighting cabal that it is.

Global poverty cannot be a profit center.

Our physical and mental health cannot be profit centers.

Hands off our education choices and our food choices, too.

Nature is not theirs to blanket in sensors and track for impact on data dashboards.

Our destinies are too magnificent to fit on puny blockchain ledgers.

Our life force belongs not to ESG portfolios but woven into complex tapestries of life that bind us to one another, to the land, and all beings enriching our lives from tiny microbes to spreading cottonwoods.

Our freedom struggle is for the preservation of natural, non-synthetic, life on mother earth.

With such freedom comes responsibility, to mend the immense hurts and deep wounds inflicted on society and nature over centuries.

We have arrived at a moment of supreme reckoning, where through an alchemy of love and faith we might manifest a future of healing and right relationship, where reciprocity is restored.

This is the work.

Look around, this is your community.

We build it together.

Let us stand united in faith, shared power, and love and strive to become ancestors worth claiming.

translate | 20 Mar 2021 | 4:58 am

Conversations with Shai Dan On on Israel’s “Green Pass,” Bio-Tech, and Impact Investing

People are growing increasingly concerned about the roll out of medical status "pass" systems around the world. Those who follow my work understand the broader intent behind coerced adoption of biometric digital identities is to link individuals and communities to smart sensor networks, digital currency, and impact investing – human capital futures markets in measurable behavior change tied to the United Nations Sustainable Development Goals. As a "start-up nation" that is now transitioning to becoming an "impact nation" and a "digital nation," Israel, along with Silicon Valley, developed many tools in the social impact investor's tool kit. The paradigm of the good digital e-citizen managed within a global biosecurity state is emergent. There is nowhere to escape it, especially in the countries that played instrumental roles in building it. In Israel financiers like Sir Ronald Cohen are using the cultural framework of Tikkun Olam, to heal the world, to advance stakeholder capitalism tied to surveillance, artificial intelligence, and bionformatics. This is a scorched path. Healing must be done another way. It won't happen through digital identity and certainly not through "Green Pass" medical geo-fencing.

I am sharing two interviews I did with Shai Dan On. The first is one-hour. Jason Bosch of Argusfest's "If We Were Honest" series facilitated. Thank you Jason!

The second interview is long, four hours. I did that one with Shai in December anticipating what is unfolding now.

One hour interview. Slide deck here.

Four hour interview. Slide deck here.

Conversation with Kevin Jenkins of Urban Global Health Alliance on Microsoft's Daily Pass being used in Los Angeles Unified School District. Slide deck here.

Final interview with Shadow Citizen on Israel's involvement with the Rhode Island Covid reopen program and a shift to digital e-government modeled on Israel's in that state.
Featuring this map, this map, and this map.


translate | 12 Mar 2021 | 2:36 pm

Gaming Our Lives: Pay For Success Finance

Guns & Butter investigates the relationships among capitalism, militarism and politics. Maintaining a radical perspective in the aftermath of the September 11th attacks, Bonnie Faulkner reports on who wins and who loses when the economic resources of civil society are diverted toward global corporatization, war, and the furtherance of a national security state.

I was a guest on Bonnie's show today, which aired live at 9am on WBAI, Pacifica Radio in New York City. This audio-only interview is an important complement to an earlier conversation on "The Game" I had with Tom Cowan available here. It is vital we understand the virtualization of the world now underway as a military, colonial, empire-building project.

Would love your feedback at timpsila@protonmail.com.

translate | 11 Mar 2021 | 1:39 am

Veien deler seg i to. Følg den røde.

This is a translation into Norwegian from a blog post I wrote, Two Paths Diverge: Follow The Red One, in September 2019.

Veien deler seg i to. Følg den røde.

20 September, 2019 WRENCHINTHEGEARS.

Oversatt av Hege Solbakken.

Vi tilhører en lang tradisjon i kampen for urfolks frihet. Vi føyer oss inn i rekken blant frihetskjempere over hele verden. Vi er ikke de første og vi vil heller ikke bli de siste. Vi er dine forfedres forfedre, dine forfedre, og de som allerede er i emning. Ved å bringe denne historien frem i lyset, er vi aktivt med på å skape det livet vi ønsker her på jorden.

Har du hørt om den Røde Avtalen?

Vi prøver ikke bare å tale makten midt imot, men å fremskaffe makt. Vi er ikke bare motstykket til det koloniale marerittet i vår nåtid –  kolonialisme, kapitalisme, heteropatriarki, imperialisme og hvit suverenitet: Vi er legemliggjørelsen og bekreftelsen på fremtiden som er i vente for urfolk, en fremtid der mange ulike verdener kan leve side om side.

Utdraget ovenfor er tatt fra Den røde nasjons enhetsprinsipper, ratifisert 2018

Jeg skriver dette helt i begynnelsen av klimademonstrasjonene. Ved å stille noen spørsmål og få i gang en diskusjon, håper jeg at det vil kunne belyse en kamp som vil bety et være eller ikke være for et utalls millioner av mennesker og liv på jorden. Veien vi velger nå er alfa omega. Selv om det er gledelig å se hvordan folk verden over har engasjert seg i de katastrofale ødeleggelsene kapitalismen har påført naturen, så er jeg også alvorlig bekymret over det jeg mener er en retning på avveie.

Mange er så travelt opptatt med å ta del i selve arbeidet i miljøbevegelsen, at de ikke ser at den deler seg i to. Den ene retningen har talt urfolkets sak fra kolonialiseringen av landområdene deres og helt opp til industrialiseringen. De har kjempet i hundrevis av år for rettferdighet for menneskene, for landjorda og våre ikke-menneskelige slektninger. De har ytt voldsom motstand med ufattelige lidelser til følge. Få har støttet dem. Dette har vært en forferdelig kamp, men de har likevel greidd å holde stand. Takk og pris. Takk til ungdommen som satte igang kampen for vannrettigheter ved Standing Rock. Takk og pris for den Røde nasjon som forfattet den Røde avtalen.




For urfolk er det ikke en ¨ny avtale¨, det er

den samme gamle avtalen. Den røde avtalen er et felles dokument for

klimarettigheter, dekolonisering, grasrotpolitikk og revolusjon.

Den andre retningen er basert på karbonhandel, Tingenes Internett (IoT), 5g og innovative ¨betal for resultat finansiering¨. Den prøver å eie naturen og klodens fattige, klassifisert som ¨humankapital¨. Dette vil til syvende og sist føre til planetens undergang. Mens de later som de ¨redder¨ planeten vil Goldman Sachs, Vatikanbanken, MetLife etc. skvise ut den aller siste dråpen av profitt.

Denne retningen ender i at pensjonsfondene vil bli satt inn i resultat basert ¨betal for resultat-¨ kontrakter som er avhengige av data fra sensorer for å kunne vise frem ¨resultatet¨ (effekten) av avtalene. Ingen synes å ville snakke om at de sjeldne metallene som brukes i de sensorene er utvinnet ved hjelp av  barnaarbeid i Kongo. Heller ikke at de er helt avhengig av 5g og den EMF strålingen som etter all sannsynlighet utrydder virvelløse arter, inkludert livsviktige bestøvere. Ingen snakker om Elektronisk søppel.

Denne retningen baner veg for de yngre generasjonene til å kreve ¨smarte (bærekraftige)¨ overvåkingsbyer som vil bli kontrollert av militarisert politi. Denne retningen vil føre til en fremtid der skolen er nettbrett basert (eller basert på andre type elektroniske enheter). Den vil bestå av virtuell realitetstrening for korttidsjobber, såkalte gig jobber, som f.eks. robotførere, telemedisin og teleterapi. Her vil atferden vår blir overvåket for å måle de  impaktdata (effektdata) som investorene trenger i fremtidens privatiserte offentlige tjenester.

Denne siste retningen følger FNs bærekraftig utviklingsmål og omhandler teknologiske ¨løsninger¨ med det mål å kapitalisere alt liv på jorden. De skal gjøre naturen og vårt sosialliv (spesielt de fattige og hjemløse) om til datahandelsvare. All denne dataen vil fore et massivt hasardspill satt igang ved hjelp av sosial impaktveldedighet på vegne av internasjonale globale kapitalinteresser. Dette er retningen som stiftelsen IXO har i tankene. Man skal ikke la en eneste global krise gå til spille dersom det kan gjøres om til fordel for finanskapitalen.

ixo Blockchain for impakt fra ixo-stiftelsen på Vimeo.

Skal vi godta at de setter Tingenes internett-sensorer på alle trærne slik at vi kan ¨telle det som teller?¨ Skal vi sitte stille og se på at de  lager selveide cyborgskoger?  Og hva er techoligarkenes planer for de globale fattige i fremtiden; en verden kjennetegnet  for sin overflod av arbeidere og automatisering? Hva er vi rede til å gjøre for å stoppe planene deres? Nå når AI egler seg inn i livene våre på det mest intime og påtrengende viset, skal vi overgi oss til borgen¨, få oss blockchain-identitet og la transhumanistiske teknokrater kontrollere oss?


Som humankapital

Sosial impakt


ixo: Blockchain for impakt

Eller skal vi støtte den kolonialiserte del av verden som har lidd under brutale og undertrykkende forhold? Skal vi støtte dem i kampen for selvstyre og suverenitet? Slik at vi i solidaritet, kanskje kan begynne å helbrede oss selv?

Vegen deler seg i to. Vær klar over hvilken du velger. Den rette vil ikke være utstyrt med logoer betalt av sosial impaktinvestorer (jeg ser deg Tom Steyer).

Mer om retningslinjene for den røde avtalen her.

Den som forårsaker krisen, kan ikke fikse den.

Forandring nedenfra og til venstre.

Politikere kan ikke gjøre hva bare massebevegelser kan.

Fra teori til handling.

Den som forårsaker krisen (Goldman Sachs) kan ikke fikse det.



Investerings- og finansieringsteamene i Goldman Sachs har stått i bresjen for å utvikle markedsbaserte løsninger for å takle miljømessige og sosiale utfordringer. Vi har gitt fødselshjelp til mange ¨første reiser¨ for det grønne obligasjons markedet, i tillegg til å ha vært en katalysator for mange innovative strukturer med å skaffe kapital til prosjekter som vil gagne miljøet og styrke samfunnet.




Goldman Sachs bærekraftrapport

Faktaside: DC  vann- og miljø-impaktobligasjon

Idag har DC vann og Avløp (DC water) og investorene, Goldman Sachs og Calvert-stiftelsen annonsert nasjonens første Miljø-impaktobligasjon (Environmental Impact Bond EIB), en innovativ obligasjon for å kunne bygge grønn infrastruktur for å takle vann og avløp og forbedre vannkvaliteten i distriktet.

translate | 10 Mar 2021 | 6:46 am
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