What Spartanburg Learned About Data Centers and Why Marion County Should Pay Attention

Something remarkable happened here in Spartanburg this week. After months of debate, public meetings, and growing resident concern, the developers of the proposed Project Spero AI data center withdrew it. The company simply said, “Alignment ultimately has not been achieved.” Corporate language has a way of smoothing the edges of conflict, but the meaning here is not difficult to read. The community began asking questions, and those questions changed the story.

Over the past months many of us in Spartanburg began focusing less on the polished language that accompanies projects like this, words such as “innovation,” “investment,” and “economic development,” and more on the physical realities beneath the proposal. Water withdrawals, electricity demand, infrastructure strain, and long-term ecological impacts slowly entered the conversation. Once those realities became visible, the narrative began to shift. What had initially been presented as an inevitable step forward for economic growth began to look more complicated. Projects of this scale rely on momentum, and momentum depends heavily on public perception. When perception changes, momentum slows.

That shift in perception did not come from any single person or group. It emerged through conversations, public meetings, local reporting, and the steady work of people simply asking better questions. What began as curiosity gradually became scrutiny, and scrutiny eventually became hesitation among local leaders who realized that the community was no longer convinced that the project’s benefits clearly outweighed its risks.

Now a similar conversation is beginning to unfold elsewhere in South Carolina, including a place that is very personal to me.

Marion County and the Expansion of AI Infrastructure

In Marion County, South Carolina, where I grew up in Mullins, another major data-center proposal has appeared on the landscape. According to reporting from the Post and Courier, developers have proposed a facility associated with Stream Data Centers that would bring a large-scale digital infrastructure project to the region. For many residents, the announcement came quickly, and questions about the project’s scope and long-term impact began surfacing almost immediately.

For rural communities, projects like this can arrive with a sense of inevitability. The promise of economic development, construction jobs, and tax revenue often accompanies announcements of new industrial infrastructure. Yet residents in Marion County have already begun raising concerns about the speed of the process and the lack of clear public information about the project’s environmental demands. These concerns are not rooted in opposition to technology or economic growth. Rather, they reflect a deeper question that rural communities across the country are beginning to ask: what does this kind of infrastructure actually require from the land and water systems that sustain the communities where it is built?

That question becomes particularly important when the proposed infrastructure is designed to support artificial intelligence systems that require enormous computing power. Data centers are not abstract digital clouds floating somewhere beyond the horizon. They are intensely physical systems that depend on massive flows of electricity, water, and cooling infrastructure. The sleek digital services they support are grounded in very real ecological and material demands.

Why Rural Communities Are Being Targeted

Across the United States, large technology companies are increasingly looking to rural regions as potential sites for data center expansion. Several factors make these areas attractive. Rural counties often have large tracts of available land, proximity to high-capacity power transmission lines, and fewer zoning restrictions than major metropolitan areas. Local governments may also see such projects as opportunities to attract investment in regions that have struggled economically for decades.

Yet these same conditions can create vulnerabilities. Smaller local governments may have fewer resources available to evaluate the long-term environmental and infrastructural consequences of major industrial projects. Residents may not initially have access to the technical information needed to fully understand the scale of resource consumption involved. As a result, communities can find themselves navigating decisions that will shape their landscapes and water systems for generations with limited time and incomplete information.

This is why the conversation around data centers is beginning to shift nationally. Researchers and policymakers are increasingly acknowledging that the rapid growth of artificial intelligence and cloud computing infrastructure is placing new demands on electricity grids and freshwater systems. These facilities require enormous energy inputs and significant water use for cooling processes, particularly in warmer climates. In regions where water resources are already under pressure from agriculture, drought, or population growth, those demands can become a critical factor in long-term planning.

The Real Resource Question: Water

When development projects are introduced to communities, the conversation often begins with jobs, investment, and economic opportunity. Those questions are important and deserve careful consideration. But in many cases they are not the most fundamental questions communities should be asking.

The most important question is water.

Freshwater is not simply another economic resource that can be substituted or relocated once it is depleted. It is the foundation of ecosystems, agriculture, and community survival. Rural landscapes like those in the Pee Dee region are shaped by the rhythms of rivers, wetlands, rainfall, and soil. Decisions about large-scale industrial water use can alter those systems in ways that persist long after the original economic promises have faded.

This is precisely why the conversation in Spartanburg shifted so dramatically once residents began focusing on water. People began asking straightforward but essential questions. How much water will the facility require each day? Where will that water come from? What happens during periods of drought? And who ultimately decides how water is allocated when industrial demand begins competing with agriculture, ecosystems, and residential use?

Once those questions entered the public conversation, the entire narrative changed. The project was no longer simply about economic opportunity. It became a discussion about long-term stewardship of shared ecological resources.

The Power of Perception

The most important lesson from the Project Spero debate is not simply that a data center proposal stalled. The deeper lesson is that perception changed. For generations many rural communities have been encouraged to see development as something that happens to them rather than something they actively shape. A corporation proposes a project, local officials negotiate incentives, and construction begins.

But communities are beginning to recognize that they have agency within these processes. They can ask questions. They can demand transparency. They can insist that decisions about land and water reflect the long-term well-being of the people who live there rather than the short-term interests of outside investors.

In Spartanburg, that shift in perception slowed the momentum that large infrastructure projects typically rely on. When residents began reframing the conversation around water, energy, and ecological responsibility rather than simply economic development, the project’s assumptions became less stable. Local leaders recognized that the community wanted more clarity and accountability before moving forward. In that space of uncertainty, the project lost its footing.

Rural South Carolina Deserves a Voice

The situation unfolding in Marion County deserves careful attention. Mullins and the surrounding Pee Dee region are not empty spaces waiting to be filled by industrial infrastructure. They are landscapes shaped by agriculture, rivers, forests, and generations of families who have built their lives there.

I grew up in Mullins. I know the fields, the creeks, and the quiet roads that run through that part of the state. Those landscapes carry histories that stretch far beyond the timelines of corporate development proposals.

Communities across rural South Carolina deserve the opportunity to decide what happens to their land and water. That does not mean rejecting every form of development. It means ensuring that decisions about the future of these landscapes are made with full transparency, careful ecological consideration, and meaningful public participation.

The story that has unfolded here in Spartanburg shows that communities are not powerless when they begin asking the right questions. Sometimes the most important shift begins not with a protest or a vote but with a change in how people see the land and water around them. When perception changes, the conversation changes, and once the conversation changes, the future becomes something communities can shape rather than simply accept.

What Marion County Residents Can Do Now

People in Marion County have already begun asking what they can do as conversations about the proposed data center continue. The experience in Spartanburg offers a few practical lessons.

The first step is simply paying attention to water. Large data centers depend on enormous volumes of water for cooling systems. Residents should ask local officials clear questions about how much water the facility would require, where that water would come from, and what contingency plans exist during drought conditions. Water withdrawals, discharge permits, and cooling systems are often where the most important long-term impacts appear.

Second, transparency matters. Many large development projects involve non-disclosure agreements between companies and local governments during early negotiations. While that is common in economic development deals, it can also leave communities without the information they need to understand what is being proposed. Residents have the right to ask for clear information about energy use, water demand, tax incentives, and infrastructure commitments before major decisions are finalized.

Third, local meetings matter more than most people realize. County council meetings, zoning hearings, and planning commission sessions are often where the most significant decisions take place. Even a small number of residents asking informed questions can dramatically change the tone of those discussions.

Finally, it helps to change the conversation itself. When discussions focus only on jobs or tax incentives, communities can feel pressured to accept projects quickly. When the conversation includes water rights, long-term land stewardship, and ecological responsibility, the decision becomes more balanced and thoughtful.

The lesson from Spartanburg is simple. Communities are not powerless when they begin asking better questions.

AI Data Centers, NDAs, and Rural Communities

I’ve been writing pretty extensively on the role that AI data centers are having in rural communities here in the Southeast of the United States, but this one literally hits home… I grew up in Marion County, SC (population of around 28,000 total now) and this sort of intentional action is infuriating and anti-democratic to say the least…

Data Centers Are Expanding Quietly Into Black Rural America – Capital B News:

As a rare winter storm bore down on South Carolina, bringing conditions that historically paralyze the state for days, local officials in a rural county quietly pushed through a massive $2.4 billion data center without most residents knowing it was even on the table.

“There was a public meeting, which most were unaware of,” Jessie Chandler, a resident of rural Marion County, told Capital B, referring to a Jan. 22 council meeting. “I know legally they had to announce the public meeting within a certain time frame for all of us to attend, but most of the county [was] preparing for this winter storm, which we know firsthand will affect us all because it has before.”

Marion County officials confirmed that the council signed a nondisclosure agreement, which barred their ability to make the data center public. On the agenda prior to the council meeting, the line item for the vote was called “Project Liberty,” but it did not list details of the project.

The pattern residents of this majority-Black rural county are experiencing is not isolated.

Mullins Church Celebrates 250th Anniversary

I grew up in Mullins and attended Little Bethel Baptist down the street from Gapway Baptist, but have been to Gapway many times over the years (and my best friend Eric lived beside the church growing up, so we used the grounds as our staging area for Voltron and Transformer and He-Man adventures)… congrats on 250 years and here’s to the next 250!

‘A Blessing’: Mullins church celebrates 250th year during Homecoming service | WBTW:

Sunday’s service at the Gapway Baptist Church in Mullins looked a little different as worshippers celebrated 250 years of service and community.

The church was founded in 1775 and has continued to stand strong. On Sunday, lifelong members, new members and former members filled its pews for the homecoming service.

Mullins in the Political Spotlight

Have to say, I did not have Newsom touring my beloved and small rural hometown of Mullins, SC on the BINGO card for 2025… but glad to see Mullins and the Pee Dee getting some attention from national candidates!

I wasn’t sold on Obama in 2007 until I heard his stump speech in Columbia that year and he rolled out the famous “YES WE CAN” call and response (along with “Fired up” at the same speech…. it was pretty electric and inspiring when he said we can do a better job teaching children how to read in Dillon County)…

Column: Newsom needs to stop kidding around. He’s running for president – Los Angeles Times…

California Gov. Gavin Newsom tours downtown Mullins, S.C., with Mayor Miko Pickett on July 8.

The Season

You puzzled me with refraction, your mysterious guise,

(bending your hair in light, like corn under windy skies).

A shimmering illusion, a trick of the dawn’s early gleam,

causing me to look the wrong way, lost in a dream.

Your essence, like an underground stream, flowed unseen,

for your root cause, I plowed the field, yet it remained pristine.

In earth’s quiet wisdom, the truth lay untold,

my furrowed brow mirrored the furrowed fold.

You spoke to me from heaven, from the vast cerulean expanse,

(and I looked down) in the soil, seeking your dance.

Your voice in the wind rustling the autumn leaves,

in the silence of the winter, in the spring that deceives.

In the bounty of summer, under the sun’s searing gaze,

your riddles whispered in the crackle of the maize.

You answered me in riddles and caused me to drive onto the rocks,

like a wayward vessel tossed by the unyielding equinox.

But in the turned earth, in the seed’s silent plea,

I found your truth, in the cycles of a bountiful tree.

Roots deep in the Pee Dee, branches reaching for the light,

You puzzled, spoke and answered, in the day and in the night.

In the seasons’ eternal riddle, in the plow’s steadfast toil,

I found you not in heaven, but in the humble soil.

Being baptist (Lenten Reflection on 1 Peter 3:18-22)

There was a dream and one day I could see it; Like a bird in a cage I broke in And demanded that somebody free it And there was a kid with a head full of doubt; So I’ll scream ’til I die; And the last of those bad thoughts are finally out.

I’m baptist. That’s a quirky self-identification these days. However, it’s one that is a core part of who I am. Along the way, I was ordained by a wonderful congregation. So I’m a Reverend baptist. But we push for the priesthood of all believers, so Rev. Sam Harrelson seems superfluous.

I wasn’t necessarily born into being baptist. I had choice and made decisions along the way. MaNy of those choices are why I’m probably not a full time pastor in some congregation in Rhode Island or North Carolina right now at age 42. My family started attending church somewhere around my 12th-13th birthday. We ended up at Little Bethel Baptist Church in Mullins, SC as that’s where a number of our family members and family friends attended. Most of my friends growing up were either Presbyterian or Methodist (including my high school girlfriend). My Aunt Lib and Uncle Herbert were also staunchly Methodist. They were thrilled when I went off to Wofford College, being that it is tightly associated with the United Methodist Church and still produces many fine and upright Methodist pastors in the 21st Century.

While at Wofford, I eschewed the Baptist Student Union for the more progressive theology (and alcohol) friendly Wesleyan Fellowship. I changed my major from Chemistry / Computer Science to Religion sophomore year and worked my way to deciding that I’d attend Yale University Divinity School. My Wofford Religion professors were all good Methodists as was the beloved College Chaplain (obviously). Rev. Skinner urged me a number of times to join a Methodist church and go off to Yale with the intention of being a Methodist minister or academic or some combination in-between.

My beloved roommate was a Lutheran-turned Methodist (now turned Lutheran… or maybe Greek Orthodox?) who would depart to a Methodist seminary after our graduation. Somehow, he lived with me for four years and was there for the many late night conversations we’d have about “going Catholic” after attending a moving Mass at St. Peter’s or perhaps exploring the monastic lifestyle after drinking too many beers at a monastery in Salzburg. We still have many of those conversations late at night after our children have fallen asleep and our minds wander in the darkness. My fiancé at the time was going off to a Methodist seminary herself and in many ways, my reluctance to switch teams led to our eventual breakup. She’s now a fine and upstanding Methodist minister.

Surprisingly to myself (and Rev. Skinner), I declared myself “Baptist (Southern)” on my Yale Divinity application. For some reason, they admitted me. I think it was partly out of pity and partly out of amusement.

I was a fish out of water in New Haven and quickly regretted that I hadn’t taken up Rev. Skinner’s admonition to become Methodist. There were no polity classes for Southern Baptists at Yale Div, so they lumped me into a very welcoming but coldly New Englandly American Baptist group. I learned the ins-and-outs of American Baptist tradition and found it very similar to the Methodist kudzu that surrounded my baptist trunk. The professor was a Pastor of a local American Baptist congregation and urged me to come visit with them and see if I’d be interested in becoming American Baptist. I thought about it, but ended up wandering across Whitney Ave from my apartment to a stately and very New Haven-y United Church of Christ on most Sundays for service. I was surprised to find their minister was a female and self-identified LBTQ. There were rainbow flags. Sermons included social justice themes. Depictions of Jesus were all non-white (and some non-male). It was 2000 and I felt my world was changing rapidly.

I almost joined the UCC. I identified that church as my “home church” in polity classes and became this enigma trapped inside of a riddle with my Yale Div classmates. “I thought you were a Baptist?” was a question I often heard as we discussed a theological point over coffee. Oddly enough, it was there at Yale and in Connecticut that I discovered why I self-identified as baptist (and rekindled my love of NASCAR and wearing cowboy boots). I dove into the history of Baptists and Anabaptists and Baptists in America. I wrote papers explaining the Southern Baptist conservative takeover in light of 1970’s eschatological theologies and political maneuverings with Revelation as the anchor text. I read as much as I could about the various responses that Baptists had in the North and the South to the Civil Rights movement in the 1960’s. I traveled to NYC by train every year for the Martin Luther King Jr. Service at Riverside Church (famous anchor Baptist church were MLK Jr had preached). The more I studied being baptist, the more I appreciated the complicated history of the movement(s) and the nuances of this particular quirky expression of faith.

For me, personally, being baptist became a philosophical thought technology as much as a walk of faith. I realized I could attend a UCC or Methodist church and still “be baptist” without compromising those deeply held and recently uncovered historical kernels I’d just discovered in the musty but exhilarating tight corners of the 13th floor of Yale’s Sterling Library that seemed to swallow readers whole as one ventured through the stacks.

After Yale, I moved back to South Carolina and found myself teaching Middle School Science at an Independent school (as one does). I loved teaching even though I was back to my days of studying chemistry rather than theology. I let it slip that I’d been to Divinity School and identified myself as a Baptist during a few conversations. Turned out that the Math teacher on my team was married to the head of the state Cooperative Baptist Fellowship. She took me under her wing and I found myself attending a CBF church and discussing ministry again with the Senior Pastor.

A couple of years later, I was off to Gardner-Webb Divinity School for another go at being a baptist in theological studies. This time, I would be surrounded by other Cooperative Baptists and Southern Baptists and Missionary Baptists in the context of the unique culture of South-Central North Carolina. I met professors there who pulled and tugged at my conception of baptist and encouraged me to dig deeper. I’m still friends with many of them today. It was a wonderful time to be at Gardner-Webb because of the strong academics and collegial atmosphere. There were young people straight from college looking to become pastors. There were pastors in their 40’s, 50’s, and 60’s who were looking to complete a seminary degree and finalize their MDiv (not always a requirement to be a baptist pastor here in the South). The school was diverse in thought, race, gender, and expressions. I appreciated my time there and look back on it as an experience that helped define my own conception of being baptist and myself in a way that wouldn’t have been possible otherwise. I finally might take up a calling to become a pastor, I often thought on the long drives from Asheville to Gardner-Webb in Boiling Springs, NC.

Then, my mentor there unexpectedly passed away at the young age of 40 and I felt all of that warmness turned cool. He had guided me through Gardner-Webb and many aspects of life over the previous two years. He was patient with my procrastination and encouraging of my righteous indignation. We often talked of baptist-as-a-philosophy and he shared his passion of Jewish-Baptist relation with us. For him to be gone from my life so suddenly and completely was a major hole I couldn’t patch. I was on the “preaching circuit” around Western and Central North Carolina, preaching in various sizes (and styles) of Baptist churches most weekends. There were a few job offers and interviews. I came close to taking one pastor position in particular. But I was still grieving and that clouded what should have been easy decisions about my future. I lasted until the end of that year but decided not to finish my last semester of study and go back to the Middle School classroom to teach.

I had another great experience in the classroom while also working on the side to rekindle my consulting business. I was able to quell that still small voice calling me to something theological by podcasting with my friend about religion, writing papers and sermons no one would read, and having long conversations with myself on drives between Spartanburg and Asheville. But after 4 more years in the classroom, I knew it was time to hang up the bow ties and try my hand one last time to finish the MDiv I had started years ago.

My business was taking off with a number of high profile local and regional clients. I had a new girlfriend that was amazing and encouraged me to pursue my theological side more often. Things seemed inevitable. I submitted my admission papers (re-admission?) back to Gardner-Webb and planned to continue building my business while attending the last few classes and maybe picking up some preaching gigs on the weekends. Everything seemed to finally be on track and inevitable. For the first time since I began this journey with God and the Bible and my own baptist faith and message back as a 14 year old, I felt that things were coming full circle towards a completion of sorts. I finally knew what I was going to do with my life. Well, I finally knew how I was going to do what I was supposed to do with my life.

Turns out my “ministry” as a baptist (as it were) didn’t turn out exactly like I had expected. In the next few weeks, I would have a series of conversations with my then girlfriend and now partner, Merianna, about her own calling. That would lead to her deciding to apply to Gardner-Webb for seminary as well in pursuit of understanding and following her call to ministry. It was an exciting moment in our relationship. I loved our exploration of her Baptist tradition and seeing her while she went through an extended process of discernment. I tried, in my limited way, to be both an advocate and a supporter. As the first day of classes approached, I was also in a process of discernment about my path again. I made another decision to forgo those last few classes of the MDiv program.

Now looking back on that pivotal point in my life, I realize it was the right decision to make. Merianna’s ministry has flourished and paved an amazing path for both herself and other people in both Baptist and now UCC life to listen to their callings and pursue theological education. Being able to contribute occasional pulpit supply or Sunday School series or pastoral care duties along side her over the years has been the truest expression of being baptist that I could have experienced. We’ve laughed, cried, argued, agreed, under thought, and over thought about her own experiences as well as mine.

To be walking alongside her in this path and attempting to do what I can to support her has opened my own eyes to the systematic sexism (and misogyny) that infects much of religious life in the United States still. That’s especially true in my the Baptist ecosystem regardless of regional or identification flavor. From the Southern Baptist Convention to the American Baptist Church to the Alliance of Baptists to the Cooperative Baptist Fellowship (there are many others, those are just the ones I’ve been affiliated with or participated through in some way), issues around gender, identification, ableness, and identity run rampant in local churches large to small and progressive to conservative.

That eye opening realization has led my own consulting work with churches (and nonprofits) to focus on some of these issues with clients. What begins as a conversation about tech or messaging and public relations often turns to a deeper look at the intrinsic nature of underlying problems within a church instead of outside a church.

“How can we get more people to like our Facebook page and attend our (virtual) services?”
“Why aren’t young families participating and giving like they once did?”

These are the style of questions that I address with many churches that often lead to a discernment process which uncovers the same sort of systematic rot that lies at the heart of congregations on the brink of having to cut staff, sell property, and make tough decisions about the future. I don’t know if I’ve “saved” any churches directly through my work, but I know that some have blamed me for being able to keep the lights on a few months later. That is a form of ministry I never would have experienced had it not been for that intrusion of Merianna’s calling in my own life.

As an Ivy-league educated white male with a head full of doubt but a road full of promise in the Baptist world, I would have taken a pastor position at a small church and worked my way dutifully up the ranks until landing a coveted Senior Pastor position at some large Baptist congregation with a six figure income and a nice vacation and health insurance package (and maybe a country club membership or Chamber of Commerce speaking opportunities thrown in) while I worked on my eventual series of books about spiritual guidance in troubled times while passing off difficult pastoral care duties to Associate Ministers due to my heavy schedule of speaking arrangements and decisions I had to make regarding committee budgets.

I’m glad I chose not to pursue that path.

Being baptist isn’t a career ladder nor is it a call to the ordinary. It’s not a phase or a stage. It’s not something we get over, but it’s a process of thought. It’s about listening and hearing that still small voice inside all of us calling our souls to competency but also calling us to be outwardly be transformed by an inner revelation. That means working for good for all. That means standing up for those who have been shut out of the board rooms of decision and the committee calls of power and allowing space for their voices to be recognized.

Perhaps the fictional Jerry Maguire’s Mission Statement / Memo sums it up the best:

That happens when we don’t listen to the loud sound of the quiet voice inside. Life, I believe, is not a country club where we forget the difficulties and anxieties. Life is the duty of confronting all of that within ourselves. I am the most successful male in my family, but I am hardly the happiest. My brother works for Nasa, helping grow blue-green algae that will one day feed the world. He was originally targeted as the “successful” one in my family. But he gave up early, for a quieter kind of success. He was once tortured, now he is quietly making the world a better place. He learned earlier what I am just now starting to wake up to. He sleeps well at night. And he doesn’t worry about being too preoccupied or too busy to get the dance right. He dances for something greater.

Don’t dance (as we Baptists would say) for people, but dance for something greater than yourself.

1 Peter 3:18-22

3:18 For Christ also suffered for sins once for all, the righteous for the unrighteous, in order to bring you to God. He was put to death in the flesh, but made alive in the spirit,

3:19 in which also he went and made a proclamation to the spirits in prison

3:20 who in former times did not obey, when God waited patiently in the days of Noah, during the building of the ark, in which a few, that is, eight persons, were saved through water.

3:21 And baptism, which this prefigured, now saves you–not as a removal of dirt from the body, but as an appeal to God for a good conscience, through the resurrection of Jesus Christ,

3:22 who has gone into heaven and is at the right hand of God, with angels, authorities, and powers made subject to him.