The Word of Our Testimony via Visual History

There's a company called Kronomy that will enable you to create a timeline of your life complete with descriptions, pictures and video.  Thus, you can share your story by making your life into a flowing visual slideshow via 3D browsing.  Kronomy also features social networking functionality including commenting, sharing, and friends.  Currently in beta, you will need a Kronomy invite to get the full effect.

Also, Guy Kawasaki (source of my beta invite) proposes other creative options for using Kronomy to document, for example, a product's lifecycle.  From initial sketches to prototypes to beta versions, almost any product could benefit from it's own archival history.  Guy proposes someone create a history of the Mac using Kronomy.  Good idea.  And I think there are lots of other possibilities.

As a fan you could document your history of relationship with a favorite band; as a CEO you could document the evolution of your company; as an adoptive parent you could write your adoption journey in pictures as an archive for your child's future.  As a runner, document your marathons.  As a couple, document your anniversaries.  As a pastor, you could create a rich visual history for your church. 

In fact, for Christians, nothing is more powerful than documenting how God has been present in our lives and how He has used us to touch the lives of others.  We often call this 'our testimony'.   Now, our stories can be told with words supported by visual media.

How would you use Kronomy's chronological memory abilities for the Kingdom?

Check out Guy's Kawasaki's life path in action.

Subscribe to this blog's RSS feed

Recently, COLLIDE Magazine published an article I wrote (Technology and the Virtual Church) and used some cool graphics with it that caught my attention.  Somehow, they felt familiar, like I'd seen the style before.  In fact, I was certain of it.

Then I realized I'd seen similar artwork at conferences, on t-shirts, in video and in magazines lately.  Surprisingly, I've traced all of it back to a single artist - Barton Damer.   I wanted to familiarize myself with his work so I interviewed him. 

Barton is a a thirty-something resident of Dallas, Texas, who, besides being a skateboarding enthusiast, is setting the world of Christian graphic arts on it's occasionally uncreative ear.  You can count on seeing a lot more visual media authored by him in the near future. 

In the meantime, I hope you enjoy this glimpse of his work, Barton's Motion Reel, Digital Art & Motion Graphics; it's your teaser in the first of a four part series.  And, it's well worth the visit.

Part One: Motion Reel, Digital Art & Motion Graphics and Motion Graphics Reel

Part Two: The Creative Media of Barton Damer / Bio & Current Status

Part Three: BartonDamer,  In His Own Words

Part Four: The Future of Christian Visual Media

Last December, The Pew Internet & American Life Project put out the results of a provocative survey entitled Digital Footprints: Online identity management and search in the age of transparency. 

Compiled by Mary Madden, Susannah Fox, Aaron Smith, et. al., you can view a PDF of the Digital Footprint report here.  The survey spotlighted the question "Are internet users are becoming more aware of their digital footprints."  Respondents revealed:

* 47% have searched for information about themselves online, up from just 22% five years ago.

However, few monitor their online presence with great regularity.

* Just 3% of self-searchers report that they make a regular habit of it.

* 74% have checked up on their digital footprints only once or twice.

* Fully 60% of internet users say they are not worried about how much information is available

   about them online.

* Similarly, the majority of online adults (61%) do not feel compelled to limit the amount of

   information that can be found about them online.

I found the survey provocative not because we have digital footprints but more importantly, not many people are thinking about it. 

Indeed, most internet users are not concerned about the amount of information available about them online, and most do not take steps to limit, govern or direct that information.

Active Digital footprints are one thing.  Your passive digital footprint, or digital shadow, however, is an even more obscure set of data and quite another thing altogether.  It may include things like:

* your high school or elementary school photo
* your prescription medicines - uploaded for storage by pharmacists
* your driver's license records
* zabasearch records
* your college transcripts
* your charitable organizations memberships
* races or competitions you have been registered in
* boats, trains and other forms of transportation you have used  
* tax records
* mortgage records
* voter records
* PTA and school newsletter mentions

and most importantly, for our discussion, your tweets and your @replies. 

Better search your exact Twitter user name right now and every twitpic that has your @name attached to it, like this one of me I found on page 1 of a google search.  Fortunately, it was put up by a friend and basically with permission but in the Age of Transparency there will be great loss of privacy.  I know of quite a handful of online photos that are up on Twitter and the person in the photo is unaware of their existence, much less their searchablity.

We should also likely check out our accounts at Dodgeball, Jaiku, Pownce, Plurk, Spoink and a list of others.

The Age of Transparency is upon us.  Accountablity vs. loss of privacy?  What are the pros and cons for you?  

The most prolific author in the field of Christianity & Media Studies, Dr. Quentin J. Schultz, has edited a new publication, Understanding Evangelical Media.  Dr. Schultze is a Professor at Calvin College, a media consultant and co-founder of the Gospel.com Community.

Understanding Evangelical Media is co-edited by Robert H. Woods, Jr., an Associate Professor of Communication and Media at Spring Arbor University in Spring Arbor, Michigan. 

The compilation includes the work of nearly 100 authors.  The blogsite will offer both essays and podcasts.

First Monday, an online, peer-reviewed journal, published the article - The Augmented Social Network: building identity and trust into the next-generation Internet by Ken Jordan, Jan Hauser, and Steven Foster.

The authors describe the future of the internet as an evolution from online experimentation and fads to stabilizing trends creating reliability, trust, even dependence.  They view social linkages as far more than a passing phenomenon.  They predict the ability of citizens to form relationships and self-organize around shared interests in communities of practice in order to better engage in online citizenship.

They propose an Augmented Social Network (ASN) model that facilitates connections between online communities and even builds into Internet architecture the role identity brokers could play. The authors note several elements of an ASN including:

Persistent Identity. Enabling individuals online to maintain a persistent identity as they move between different Internet communities, and to have personal control over that identity. This identity should be capable of reflecting an endless variety of interests, needs, desires, and relationships.

Interoperability Between Online Communities. People should be able to cross easily between online communities under narrowly defined circumstances, just as in life we can move from one social network to another. 

Brokered Relationships. Using databased information, online brokers (both automated and "live") should be able to facilitate the introduction between people who share affinities and/or complementary capabilities and are seeking to make connections. Such a system of brokered relationships should also enable people to find other individuals, information or media that is of interest to them, through the recommendations of trusted third parties.

The surprising thing is that this abstract was published back in July, 2003.  Only 5 years later, and here we are. 

My Facebook tells me I should add you as a friend.  Why?  It knows who we share in common.  Let me search you and verify your established online presence.  Now I can add you to my Plaxo, LinkedIn and twitter contacts.  This means I get to find out who you're connected to, see your work history, and probably hear what you ate for breakfast today via tweet.

Because building community is essential for the Church, we can capitalize on social networking.  In fact, isn't one of our primary goals to seek out those in need of spiritual hope and initiate relationship with them?  Since we know the Good News is most commonly transmitted person-to-person, it's not hard to see how the social web provides a unique new forum for sharing our faith. 

The relational trust individuals share paves the way for those with spiritual hope, healing and health to link with those they find in their circle of trusted others.  Equally importantly, it allows buildable bridges / connections with those a degree or more away. Quite obviously, we can not try to impose our beliefs on a whole society, but individually we can be witnesses of Jesus Christ, communicating with people of other faiths (or no faith) via the linkages we have online.

While some criticize the masks people wear online (persistent pseuds), view online communications as "not real" or reflect on the fragilty of social networking (all important considerations by the way) many Christians are engaging in conversations, networking and even collaborating with individuals they might never get a chance to communicate with face-to-face.   I say it's an opportunity.  What's your take on online social networking?

Newest Data on Technology Adoption by Protestant Churches 

"The incorporation of digital technologies into church-based ministry is an important frontier for churches to master," says George Barna, "and protestant churches across the nation are using various forms of emerging technology to influence people’s lives and enliven their church experience."

The new Barna study (4.08.08) explored the presence of eight technologies and applications in Protestant churches. Those tools included technologies like:

        *  Large Screens and Movie Clips

        *  Sending E-Mail Blasts

        *  Maintaining an Internet Presence

        *  Maintaining a Social Media Presence

        *  Podcasting

The study concludes large churches are more likely to use more technology and are earlier to adopt than small churches.  Conversely, small churches and theologically liberal churches are less likely to use technology and show resistance to adoption.

Technology Is Here to Stay 

"The Internet has become one of the pivotal communications and community-building tools of our lifetime.  Churches are well-advised to have an intelligent and foresighted Internet strategy in order to facilitate meaningful ministry," says Barna.

image attribution: TFWM 

More and more established churches are refurbishing and redesigning their existing facilities.  The creation of state-of-the-art worship sanctuaries with media/sound production in mind is booming.  Audio acoustics, projection screen placement and lighting considerations are now all part of church design.  In fact, digital technology considerations are now in the forefront of design.

For example, Technologies for Worship Magazine currently features an article on the continuing multi-site expansion of The Church on the Way, originating in Van Nuys, Ca.  With three campuses, this multi-lingual congregation is still growing.  Having attended The Church on the Way in the early 1980's, and having received such life-changing and dynamic ministry there, I was excited to think about how many individuals these new facilities might serve.  

But, in contrast, LifeWay Research has just released a newsletter with this article in it:  The unchurched prefer cathedrals to contemporary designs.  (You've got to subscribe to read the whole newsletter.)  According to the study, by a nearly 2-to-1 ratio over any other option, unchurched Americans prefer churches that look more like a medieval cathedral than what most think of as a more contemporary church building.  The assumption is that there is a desire to link to the past.

As Christians, we obviously have a strong desire to share our faith with others, but should we design our buildings with them in mind?  Or, are our temples primarily for those who name themselves as believers?

  As mobile & wireless technologies diffuse, we will see more innovations using mobile capabilities for ministry purposes.

  According to recent Pew data, some 62% of adult Americans have taken advantage of mobile access to digital data and tools.

  The Pew Internet & American Life Project's new report, Mobile Access to Data and Information, examines mobile access and reveals:

• 58% of adult Americans have used a cell phone or personal digital assistant (PDA) to do at least one of ten mobile non-voice data activities, such as texting, emailing, taking a picture, looking for maps or directions, or recording video.

• 41% of adult Americans have logged onto the internet on the go, that is, away from home or work either with a wireless laptop connection or a handheld device.

• 62% of adult Americans have either accessed the internet with a wireless connection away from home or work or used a non-voice data application using their cell phone or PDA

John B. Horrigan, the Associate Director of the Pew Internet Project and author of the report concludes, "People's growing reliance on their cell phones, together with wireless internet access from laptops, suggests a shift in expectations about cyberspace."

"For many people, access to digital information and resources is an 'always present' utility for answering questions and documenting what is going on around them through photos or video recording."

Here's access to the full report.

Additionally, John's commentary, Seeding The Cloud: What Mobile Access Means for Usage Patterns and Online Content is also available.

A major new survey presents perhaps the most detailed picture we've yet had of which religious groups Americans belong to. And its big message is: blink and they'll change. For the first time, a large-scale study has quantified what many experts suspect: there is a constant membership turnover among most American faiths. America's religious culture, which is best known for its high participation rates, may now be equally famous (or infamous) for what the new report dubs "churn."  

The report, released by the Pew Forum on Religion & Public Life, is the first selection of data from a 35,000-person poll called the U.S. Religious Landscape Survey. Says Pew Forum director Luis Lugo, Americans "not only change jobs, change where they live, and change spouses, but they change religions too. We totally knew it was happening, but this survey enabled us to document it clearly."

According to Pew, 28% of American adults have left the faith of their childhood for another one. And that does not even include those who switched from one Protestant denomination to another; if it did, the number would jump to 44%. Says Greg Smith, one of the main researchers for the "Landscape" data, churn applies across the board. "There's no group that is simply winning or simply losing," he says. "Nothing is static. Every group is simultaneously winning and losing."

For some groups, their relatively steady number of adherents over the years hides a remarkable amount of coming and going. Simply counting Catholics since 1972, for example, you would get the impression that its population had remained fairly static — at about 25% of adult Americans (the current number is 23.9%). But the Pew report shows that of all those raised Catholic, a third have left the church. (That means that roughly one out of every 10 people in America is a former Catholic, and that ex-Catholics are almost as numerous as the America's second biggest religious group, Southern Baptists.) But Catholicism has made up for the losses by adding converts (2.6% of the population) and, more significantly, enjoying an influx of new immigrants, mostly Hispanic.

The single biggest "winner," in terms of number gained versus number lost, was not a religious group at all, but the "unaffiliated" category. About 16% of those polled defined their religious affiliation that way (including people who regarded themselves as religious, along with atheists and agnostics); only 7% had been brought up that way. That's an impressive gain, but Lugo points out that churn is everywhere: even the unaffiliated group lost 50% of its original membership to one church or another.

The report does not speculate on the implications of its data. But Lugo suggests, "What it says is that this marketplace is highly competitive and that no one can sit on their laurels, because another group out there will make [its tenets] available" for potential converts to try out. While this dynamic "may be partly responsible for the religious vitality of the American people," he says, "it also suggests that there is an institutional loosening of ties," with less individual commitment to a given faith or denomination.

Lugo would not speculate on whether such a buyer's market might cause some groups to dilute their particular beliefs in order to compete. There are signs of that in such surveys as one done by the Willow Creek megachurch outside Chicago, which has been extremely successful in attracting tens of thousands of religious "seekers." An internal survey recently indicated much of its membership was "stalled" in their spiritual growth, Lugo allowed that "it does raise the question of, once you attract these folks, how do you root them within your own particular tradition when people are changing so quickly."

The Pew report has other interesting findings; the highest rates for marrying within one's own faith, for example, are among Hindus (90%) and Mormons (83%). The full report is accessible at the Pew Forum site.