Tag Archives: reparations

The Buen Vivir Fund / El Fondo Buen Vivir

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Participants in the Buen Vivir Fund, Mexico City, October 2016
Participants in the Buen Vivir Fund, Mexico City, October 2016 from all over the world: India, Nepal, South Africa,  Guatemala, Mexico, and the United States (From Regenerative Finance: Ari Sahagún and Emily Duma)

I’m happy to announce publicly that the Buen Vivir Fund is  Regenerative Finance’s next investment-raising project!

We’re partnering with IDEX, a foundation that has been around for 30 years, dedicated to “investing in initiatives led by the women, youth, and indigenous people who are solving our world’s most pressing problems.”  Recently the took on the task of looking at the impact investment sector as they’ve been relating to the philanthropy sector: how can these giants serve IDEX partners and grassroots work all over the world?

This project is co-designed, which means that  grassroots partners from all over the world and investors from the U.S. are co-developing the terms, governance structure, technical assistance, and measurements/returns.  In other words, a huge undertaking that, so far has been powerfully radical.  (I wrote a different post on that co-design process here.)

Listen to a podcast I created that sums up the week below (woohoo! baby’s first podcast!!) FYI I use some strong language.

For more info, stay tuned here, and also check out:

Buen Vivir Fund Founding Circle

In its pilot phase, the Buen Vivir Fund is bringing together a “founding circle” of investors, grassroots groups, and ally-advisers. IDEX is partnering with Transform Finance on this initiative. IDEX is honored to announce that all of these people and organizations have been selected for their exceptional commitment to, and leadership in, developing forms of investment that support people, communities and the earth to thrive.

Investors:

1. Dietel Partners
2. Libra Foundation, with Pi Investments
3. NoVo Foundation
4. Regenerative Finance
5. Swift Foundation
6. Tan Giving
7. Wallace Global Fund
8. The Whitman Institute

Investees:

  1. Guatemala: AFEDES: Women’s Association for the Development of Sacatepéquez
  2. Guatemala: ISMU: Institute for Overcoming Urban Poverty
  3. India: GRAVIS
  4. Mexico: CIELO: Federación Indígena Empresarial y Comunidades Locales de México
  5. Mexico: DESMI: Social and Economic Development for Indigenous Mexicans
  6. Mexico: EduPaz
  7. Mexico: Ñepi Behña
  8. Nepal: Women’s Awareness Center Nepal
  9. South Africa: Ubunye Foundation
  10. South Africa: Whole World Women Association

Ally-advisers:

  1. Fred Berkowitz & Sasha Rabsey
  2. Cynthia Jaggi, GatherWell & Living Economy Advisers
  3. Brendan Martin, The Working World
  4. Whitney Mayer, Hershey Company
  5. Movement Generation
  6. Carmen Rojas, The Workers Lab
  7. Jorge Santiago, expert and author on solidarity economy
  8. RSF Social Finance
  9. Joel Solomon, Renewal Funds

What’s next?

The first round of funding for the Buen Vivir Fund is $1 million.  We’re raising $125,000 in investment dollars as well as $12,500 in gift capital to assist in the development of the fund.  (You can think of that as a 90% return if you’d like to contribute to both.)

If you’re interested in learning more or becoming invested, please email ari@regenerativefinace.org!

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What it means to “trust the process” (& why we do it)

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This post is a cross-post from one I wrote for IDEX before attending the first convening of the Buen Vivir Fund in Mexico City — it ended last week (10/8), so stay tuned for updates.  For now, here are some introductory thoughts:
Version en español aquí.

Ari Sahagún

Ari Sahagún

 

First, let me introduce myself. I’m part of the founding circle of the Buen Vivir Fund on behalf of an organization called Regenerative Finance. Our official statement of purpose is to shift the economy by transferring control of capital to communities most affected by racial, economic, and environmental injustices. We do this in 3 ways: by moving capital, providing political education to investors, and shifting the impact/socially responsible investing fields.

What is the Buen Vivir Fund?

The Buen Vivir Fund is a process-driven, decolonizing project that’s trying to challenge narratives of international development at its core. This project is composed of a mixed group of people coming from a lot of perspectives in three categories: a set of individual investors and foundations in the U.S.; a group of grassroots lending, credit, and enterprises created for and by communities in the Global South; and a cadre of alternative economy advocates and practitioners from around the world.

So far our involvement in the Buen Vivir Fund has been in a two-month long co-design process. So far, our founding circle has not yet met. Though it might seem like “we haven’t done anything,” I’d like to share some reflections on taking these two months for design, supported by the time and dedication of Joanna Levitt Cea to collect all of our thoughts. From the perspective of my organization, we’ve been hesitant to share out what we’re doing, because sometimes we don’t know what to share that feels “substantial.”  So I wanted to write something and reaffirm us, myself, and you readers, that there’s actually a very powerful substance being co-incubated here.

Why does “trusting the process” matter to Buen Vivir founders?

1) Dedication to good process can be decolonizing, anti-oppressive, and liberatory.

Power is created and reinforced by making decisions and planning. Who gets to be at the table or in the room (metaphorically or not) affects the outcomes of plans, how successful they are, and what success even means.

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BioWatch, South Africa

Here’s an example: Get a handful of people in the room, plan out the project, maybe even make a Gantt chart. Later, do some “user testing” or “market research” – that is, see how your potential audience responds. This super simplified process is the modus operandi of a lot of business, non-profit, and government projects. Some groups are now realizing that these processes are…well, I could say biased…and are wanting to be more inclusive in their work.

I don’t think inclusivity is the solution. In a nutshell, inclusivity at its heart never aims to shift the status quo. Bringing underrepresented voices into a previously constructed process that was never designed by or for them simply does not work. The power dynamics set up by the premise of inclusion don’t welcome new ideas. Think about it: who is being included? And by whom? And most importantly: why?

A different way of approaching the Buen Vivir Fund involves affected parties from the beginning of the project, gathering advice from all of them, and working together from this perspective. Putting attention on the process, who is involved, and what success/impact means will result in an outcome that benefits more people.

2) We must overcome the capitalist tendency to ignore process for efficiency’s sake.

Our socio-economic reality promotes a tendency to be efficient, to get things done, to deliver products, to hack it together.

I live across a bay from San Francisco, California, one of capitalism’s global hubs. San Francisco was built by colonization and exploited labor: the City’s oldest building was built by native Ohlone slave labor, la Missión Dolores. Today there’s SO much coffee consumed here and so many things produced – these days in the form of apps and technology: google, facebook, uber, apple.

Nowadays labor is best harnessed through continuous self-improvement. In other words, you should always be reflecting on how you can become your most optimal, most productive. The same applies to your work product.

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IDEX with Women’s Awareness Center Nepal

You can see this trend signified by the word “hack.” It might be otherwise read as “improvise,” to quickly make something that is useful but not perfect, to make something with what you have, even though it’s not ideal (which, by the way is what most people in the Global South do all the time).

In the San Francisco area, you can “hack” anything. Seriously. There are “hack-a-thons” – marathon hacking events where people get together for a weekend or longer and make stuff, usually apps or some other tech thing as quickly as they can. You can “growth hack” your business, or “hack consciousness.” You can hack your bike. And yes, you can definitely hack your life, there’s a huge website dedicated to it).

All of this is to say you can hack together – or, in other words, bypass the details of the process – just about anything to find the quick fixes.

I suggest we stop this.

The question is: Who bears the burden of responding, rebuilding, etc. when the quick fix fails?

3) Having a different relationship to process is possible.

Perhaps not surprisingly, coming to value process is a process in and of itself. We have to be mindful of the tension between: distance/objectivity/thinking-mind & myopia/urgency/action-orientation. Let me explain that and give a little disclaimer.

IDEX with Institute for Overcoming Urban Poverty, Guatemala

IDEX with Institute for Overcoming Urban Poverty, Guatemala

Getting stuck in the process, stuck in a thinking-only phase, can keep privilege in its place and look a lot like apathy. The objectivity, the “stepping back” from somewhere in order to engage in a process-oriented phase, inherently represents privilege. So if you’re in a position of privilege or several like I am, it’s also important to be wary about the comfort you may feel in the thinking phase of things. There are some ways that it benefits me not to act; living in an economically well-off country that benefits from exploiting labor definitely has its perks.

On the other hand, if we are aware of these power imbalances, there might be a large, ominous sense of urgency that accompanies them. And rightfully so! (Stop the destruction of nature! Stop killing black people! Stop … a lot of things!) Sometimes, though, this urgency can cloud our thinking and lead to short-term outcomes that aren’t deeply connected to our vision, or might bypass important process-work.

5 tips to help you embrace “the process.” 

For me it helps to regularly remind myself of the long-term vision for a particular project. I find this to be a grounding, affirming activity that can help me feel balanced between thinking and doing. How can I develop a healthy relationship between these two? How do I benefit from non-action or from urgent action? Here’s five tips that have helped me grapple with these questions:

  1. Give yourself permission to be inarticulate as you try and communicate thoughts that aren’t fully formed.
  2. Notice as your feelings arise. They are likely very related to the content. Feeling unsettled? Maybe it’s because you’re decolonizing. Feeling vulnerable? That’s probably where your most authentic work comes from.
  3. Find and commit to an accountability buddy. Learn how to support each other in the process.
  4. Read! Write! Draw! Meditate! Walk! Do whatever you do to integrate emotions and new understandings, and try new things.
  5. I find the Five Wisdoms of Buddhism to be helpful here, particularly richness and spaciousness. Right now, I’m making spaces for each in my life.

I am so grateful to the Buen Vivir Fund for giving me a chance to reflect on the deep, restorative, revolutionary power of process. It’s inherently connected to world-sized vision this project embodies: to usher in a healthier way of relating to ourselves, each other, and the planet — the true definition of buen vivir. I’m excited to continue in this process together, through the smooth…and the rough parts.

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Land as investment

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Take-away points

  • Remember to broaden frame of investment/wealth beyond cash assets
    • SRI and impact investing will tend to focus on cash.  Continuing to ignore other types of assets is colonial.
  • Investment in land seen as “safe.”
    • Doesn’t depreciate, doesn’t require maintenance, tangible asset
  • Investing in land is reliant on historical and continued genocide, forced assimilation, colonization.

Commodification of nature

Capitalism rooted in colonialism erases or downplays the importance of land and “natural resources” as foundational to growth.  One of the major ways to turn land into a natural resource is called commodification — or the process of turning something into a commodity by converting it from its original form to a value that can be measured in dollars.

Take a tree for example, a complex living being that can do many amazing things: turn what we breathe out into oxygen; produce a huge variety of delicious tasting fruits, nuts, syrup, and berries; provide a home for birds, mammals, and other animals; can induce a sense of awe in us if we pay attention (see: redwoods, live oaks in the south of the U.S., bristlecone pines that are 5,000 years old); I could go on.  In his book Cradle to Cradle, architect William McDonough illustrates this point too:

“Imagine this design assignment: design something that makes oxygen, sequesters carbon, fixes nitrogen, distills water, accrues solar energy as fuel, makes complex sugars and food, creates microclimates, changes colors with the seasons, and self-replicates.

Why don’t we knock that down and write on it?”

All of this is a long-winded way of saying that trees are – for a variety of reasons – magical.

Capitalism takes these magical beings and turns them into something that can be traded on a market – paper, lumber.  Occasionally, economics can understand “environmental services” – more of the things that McDonough was getting at – the valuing of sequestering carbon, and then complicate the tree’s value, as well as make a stronger economic argument to keep it alive and healthy.

By the way, this is all reliant on a lot of separations within nature.  Trees are separate from birds that live in them, separate from the soil and water and fungal networks that nourish them.  We are separate from them.

So…commodification turns parts of nature into things that can be traded on markets, and made money from the sale of, based on an agreed upon value.  “Raw materials.”

This relies on separating us from nature, from our other ways of relating, and the interrelatedness of its parts.

Other related ideas include water investment and privatization, carbon trading and treating land itself as property.

If you’re interested in any of these things, I highly recommend watch Tom B.K. Goldtooth’s video on Youtube:

History of the land under the United States

United States history is different than the history of the land that the U.S. currently occupies.  Who was here before the “start”?  How is their deep history erased by current narratives that start history at 1776?  How does our understanding of the U.S. as one nation erase the hundreds of other sovereign nations that also currently inhabit this land?

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Here’s a quick timeline to illustrate the 1.5% of history since European settlement of the land as contrasted with a conservative under-estimate of total human habitation of the land, 20,000 years ago. It also includes what our current timeline calls “0.”

“Counter to the western stories that we’ve been here 12,000 years, we’ve been here over 60,000 years, likely over 100,000 years, and there is a great deal of evidence to support that,” says Paulette Steeves, director of the Native American Studies program at the University of Massachusetts Amherst.

A more complicated understanding of history that many of us did not receive in school is necessary to understand the depth of relationship that indigenous people have had and many continue to have with this land currently called the United States for thousands of years.  In contrast, the colonized period of this land is relatively small, a few percent of total peopled time.

Land as Investment

Investing isn’t just about money.  All capitalism relies on commodification of nature and land and the genocide required to do those things as well as direct investment in land.

Wealth redistribution tends to focus on dollars and donation of money.

International land grabs are kind of a big deal too.  The Oakland Institute has some great resources on that topic.

It’s imperative that our interpretation of investment be broadened to also encompass land.  Investment in land doesn’t have to look like owning a real estate property, there are lots of ways to invest.  And certainly all of capitalism happens on land anyway.

The process of commodification – turning trees into paper, into an abstract commodity that can be bought and sold – is the process of disconnecting ourselves from place, of literally uprooting ourselves and nature and abstracting it into something else.  In its very nature, this is colonial — it is void of a sense of place, a sense of context, history, and connection.

There’s a strong connection to present-day gentrification and displacement – these are not new concepts.  This is also super connected to the gentrification that’s happening around the country (and many parts of the world) as people move around.  The idea that people are movable, easily displaced, that a value connected to a place will drive people out of being able to live there — rooted in racialized colonialism.

Land Reparations

Land is not arbitrary.  Things like “equal redistribution of land” or “land as commons”  are colonial concepts that continue to erase deep relationships of indigenous people to *specific* places.

For a really basic idea of what I mean here, think about a place you call home.  About how it smells, about the plants that live there and how they change over the course of a year.  About all the people you are connected to in that place.  That place can’t be anywhere, it’s a specific place to you with many histories.  Multiply that by 20,000 years and then it might be similar to indigeneity.

One example of a land reparations project I’m familiar with locally is an indigenous women led project called the Sogorea Te Land Trust. It asks settlers on Chocheño Ohlone land to pay a “tax” to fund the purchase of land to be stewarded and used in ceremonial practices.  There are several other indigenous led land trusts around the country.

Finally on a related note, it can’t be left unsaid that this country’s histories of slavery and (forced) immigration complicates our relationship to land in the present.  (For more on this, see my summary of an academic paper called Decolonization is not a Metaphor.)

 

I’m going to leave you here with a few resources, some questions to consider, and let you know some of the questions we’re currently holding as Regenerative Finance.  Want to be in conversation with us?? Far out!  Drop us a line.

Some Resources

Questions to consider

  • Do you have investments in land? What does that look like? REITS, a home you live in, homes you don’t live in, relationships to real estate developers, buildings, infrastructure, …?
  • Do you have investments that are involved in the commodification of land?
  • Whose land are your investments on or in? What’s your relationship to those people? What’s your current relationship and ideal relationship?
  • What has your family’s historical relationship to land been?
  • All of our wealth was extracted from land, what were the steps in that process, and how does that feel? What are you going to do about it?

Questions we’re dealing with as Regen

  • How does land fit into regenerative investing?
  • If a project we work with is not indigenous-led, what would it need to do to be decolonized?
  • Given that so much wealth is accumulated through direct investment in land, what are we doing about that?
  • How do we take this message as settlers to other settlers?  How do we continue to bring this topic up in the impact investing scene?

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Defund Police and Fund Black Futures

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Last week, beginning on what would have been the fourteenth birthday of Aiyana Stanley-Jones, who was murdered by police in 2010, protesters shut down police stations and unions all across the country. The Movement for Black Lives called for this wave of #FreedomNow actions to “create a future where Black children live in peace and possibility, not under a police state.”

 


In New York City, Black Youth Project 100 and Million Hoodies blockaded the entrance to the Patrolmen’s Benevolent Association to directly challenge the union’s ongoing role in defending officers who end Black lives. The protesters locked themselves together with chains and refused to move until they were arrested.

The protest happened just days after the second anniversary of a police officer in Staten Island choking Eric Garner to death. It happened just two weeks after a police officer in Brooklyn murdered Delrawn Small while he drove his girlfriend and children to the park to watch Fourth of July fireworks.

While Black Youth Project 100 and Million Hoodies have called for the immediate firing of Officers Daniel Pantaleo and Wayne Isaacs, these protesters believe that only taking action against individual officers once they kill Black people is not enough. Through signs, shirts, and song they made a broader demand, “Defund Police and Fund Black Futures.”


Police departments are not made up of good and bad cops, but rather are systems of racist violence that cannot bring safety to Black communities.
The contemporary police force is the direct descendant of slave patrols. Originating in South Carolina, slave patrols defended the economic order of slavery through returning and punishing those who were forced into bondage and dared to escape to freedom.

Last year, the white Dylann Roof slaughtered nine Black congregants during Bible study at the historic Emanuel African Methodist Episcopal Church in Charleston, South Carolina. When officers apprehended Roof, they dressed him in a bulletproof vest, demonstrating deeper concern for Roof’s safety than that of the community he just unleashed terror upon.

Meanwhile, the day after police in Brooklyn murdered Delrawn Small, police in Baton Rouge killed Alton Sterling while they pinned him to the ground. The day after police murdered Alton Sterling, police in Minnesota killed Philando Castile while he complied with police during a traffic stop. Lavish Reynolds courageously livestreamed the murder of her boyfriend while her young child watched from the back seat.

Those most impacted by this racist violence are at the forefront of bringing about lasting change. They act from a deep tradition that dates back to and precedes Denmark Vesey, organizer of the 1822 slave rebellion and founder of the same Charleston church where Roof opened fire.

 

Those who are not Black still have an important role to play and a tradition from which to act. To demand justice for Philando Castile, white people and non-Black people of color in Minneapolis united together to shut down the city’s largest highway during rush hour and directed press to a Black spokesperson from the local chapter of Black Lives Matter.

 

In New York City, Regenerative Finance collective members Andrew Meeker and Jay Saper were arrested as part of a #FreedomNow action with Showing Up for Racial Justice that shut down the New York Police Department’s First Precinct. The solidarity action was called for by the Movement for Black Lives, who urged white people to “get your John Brown on.”


Just as white people and non-Black people of color are joining Black folks in putting bodies on the line, so too must those with class privilege show up with our full selves for the movement. Digging into our pockets should not be regarded as a substitute for taking to the streets, but very much a necessary complement to doing so. There were twenty two people in John Brown’s army that carried out the raid on Harper’s Ferry. There were also the secret six who funded the courageous act.

Today’s police and putrid economy are the product of yesterday’s plantation. We may not have chosen the hour to which we were born, yet at this hour we may choose how we respond. We can leverage our money for long overdue reparations.

We must stop this racist violence. We must defund police. We must build the world we need. We must fund Black futures.

Please reach out to Regenerative Finance if you are interested in making a non-extractive loan to the Financial Cooperative that houses the Southern Reparations Loan Fund. If you would like to make a gift, we encourage you to support Cooperation Jackson, a Black-led project building Black futures in Mississippi.

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Centering Racial Justice and Indigenous Sovereignty in the New Economy

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Reflections from CommonBound

I’m moved by the organizing that’s happened in the New Economy space, led by people of color, to center racial justice and the work of wealth redistribution and economic sovereignty in all facets of the New Economy. The New Economy Coalition provided buses for folks to go to the local Black Lives Matter protest, and they opened the CommonBound conference with a panel on decolonization, racial justice, and sovereignty. Racial justice was at the center of every single plenary, and many of the panels. You can feel the strong shift–it’s visceral, it’s immediate, it’s powerfull.

Transferring power

I was grateful to attend the Reinvest in our Power peer network gathering. The Reinvest in Our Power Network are powerful innovative allies doing grounded earth-shaking economy-shifting work. Regenerative Finance has been growing in partnership with the Reinvest in Our Power Network over the past two years. Organizers that have been instrumental in shaping and guiding us, including Sha Grogan-Brown of Grassroots Global Justice Alliance, Gopal Dayaneni of Movement Generation, and Ed Whitfield and Marnie Thompson of Fund 4 Democratic Communities, are leaders of the network and are doing powerful work to draw down resources and sink divestment capital into community-controlled radically inclusive funds. You should fund them.

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I was lucky to be a part of the panel on Democratizing Finance with Ed Whitfield, Brendan Martin, and Michelle Mascarenhas-Swan. You can watch it here, our panel starts at 6:46:57:

Resourcing community sovereignty

A highlight of the Reinvest gathering was that communities need funding to resource their economic development work. They need funding for infrastructure and building capacity, and usually they need this funding in the form of gifts and grants.

Where is this money going to come from? One answer is through impact investors, like the Regenerative Finance community. If impact investors stop extracting from the communities they believe they’re positively impacting, and instead return profit to community control, then we can fund community capacity.  If I want to help a poor black youth-led business in Philadelphia, and they’re running a granola bar company with very low margins, I don’t want to lend them money at 6% if they can’t afford it. They end up taking their profits and sending them to me, a white rich person, instead of paying themselves a living wage.

A second answer, highlighted in the powerful workshop on the Ujima Fund in Boston, is investment can be democratized by adding “need” as a component when assessing who gets what level of return. So that poor, working class and middle class investors can receive higher returns, while rich investors can take higher risk and receive lower returns. The panel on their transformation work starts at around the 30 minute mark.


A third powerful answer is reparations. Individuals, corporations, and governments paying reparations.

Reparations

I went to an incredible workshop on reparations led by Ed Whitfield and Aisha Shillingford of Intelligent Mischief and Beautiful Solutions. After Ed briefly and forcefully made the case for reparations, Aisha offered a design methodology and we broke into 8 small groups by sector (land/housing, finance, justice system, education, art and culture, philanthropy, international development, and business). The prompt was:

What are the ways the harms of slavery shaped this sector? How are the harms of slavery continuing today in this sector?

There are lots of photos of beautiful solutions for reparations that emerged, and here’s a snapshot of some of our finance post-its about how to work on the harm of predatory lending. I was particularly surprised and taken by the idea of creating a racial justice harm reduction assessment tool for financial institutions.

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Check out Intelligent Mischief’s Instagram for more of the collaboratively generated ideas for reparations. #intelligentmischief #beautifulsolutions #commonbound

Thinking critically about wealth accumulation

In closing, I wanted to share one neat activity that was part of the Divestment Student Network’s session on the Reinvest Network. We took an assumption that we come up against in our reinvestment work and flip it around. I ended up choosing “it’s normal to accumulate wealth,” and flipped it to “it’s violent and extractive to accumulate wealth.”

As we work to shift the narratives in the mainstream economy, and question it’s assumptions, it’s crucial for the new economy field to focus on the leadership of communities of color who are powerfully fighting for justice. I’m grateful I was able to attend Commonbound, and that the conference organizers centered racial justice and indigenous sovereignty. Until next time!

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Investing in a Just Transition in NYC

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On March 31, 2016, as leaders Jay Saper and Andrew Meeker put the finishing touches on their Regenerative Finance presentation in sun-dappled Washington Square Park, they ran into a gaggle of NYU Divestment activists. As Jay and Andrew shared about Regen’s work on investing in a Just Transition, they learned that the group had already heard about Regen! While half of the students were headed to a direct action that night, the other half were excited to learn how the reinvestment work of Regen could be used as a model for reinvestment at the university level. That little piece of kismet shows how powerful our emerging work is as a precedent setting model, and how important it is to share our practices publicly, beyond philanthropy conferences.

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That night in the upstairs community space at the Patagonia store in SoHo, over 65 people gathered to learn about Regenerative Finance. Andrew shared the just transition framework, and the basic ways the Banks and Tanks economy operates.

 

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Jay shared our 11 Regenerative Economy principles, and examples of cooperative businesses that embody those values, like CERO Waste Cooperative, Black Mesa Water Coalition, and Renaissance Community Coop.

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Andrew broke down the differences between extractive and non-extractive finance.

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Kate Poole stepped in to help bring out the wisdom of the audience and facilitate a lively discussion. The audience asked so many brilliant questions!!

Why focus on local communities in the U.S. when there’s so much poverty and need globally?

How do you save for retirement if you are investing at 0% interest?

Who are the rich people that are redistributing wealth?

What do you say to a rich person to convince them to invest differently?

What does it look like for a community to control capital?

Is charging interest always wrong?

We’ve thought through all these questions, and are continuing to evolve our answers. Watch video excerpts of Andrew and Jay in action sharing about Regen here:

We’re excited to continue sharing our model. If you’d like to have Regenerative Finance present our work in your city, reach out to info@regenerativefinance.org.

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