Mediastrategy & Christian Witness

Mediastrategy and Christian Witness
Table of Contents
Section One: The Challenge of the Future Surfs Up! Catching the Wave....................................................................................5 Notes on Participatory Message Development..........................................................32 Participatory Case Study: Producing Evangelistic Videos ........................................................................................35 Section Two: Campaign methodology Communication Campaigns ......................................................................................47 Project Light: Guatemala study..................................................................................56 Media Mapping............................................................................................................67 Section Three: How does Media Communicate? The Griot Storyteller and Modern Media.....................................................................72 Education-Entertainment Programming....................................................................81 Language Dubbing Effects.........................................................................................85 Media Abstract: Mosque and Satellite........................................................................105 Utarabarat Media Report (Indonesia Radio)...............................................................109 Section Four: How do we find out what we are communicating? Formative Evaluation..................................................................................................134 Quantitative Methodology...........................................................................................142 A Simple Guide to Focus Groups ..............................................................................153 Section Five: How do we Train Others? Process Training........................................................................................................171 Section Six: Media Effects Case Studies Co Production Partnerships; Between Organizations Sabinas Encounter: Africa.........................................................................................179 TV & Video in Cambodia............................................................................................181 Co-Production: Between Organizations and TV Stations Sat - 7: Middle East....................................................................................................183 Ransom: Turkey.........................................................................................................185 Cross Culture Club: China.........................................................................................188 Afromedia ...................................................................................................................189 The Birth.....................................................................................................................191 Television Format Options Infomercials ................................................................................................................192 PEMA: Francophone Africa........................................................................................195 More than Gold: Arabic ..............................................................................................196 New Life Series ..........................................................................................................198 Appendix One Developing a Media Strategy: A Workbook........................................200
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Section One: The Challenge of the Future
Isaiah 51:15 Just as a surfer needs to learn to read the waves, we need to learn to read the waves God sends our way. We need to know which ones to catch, how to ride them, and when to get off. We need to know what are the consequences of getting ahead of the waves or behind them. We need to learn to ride with bliss, delighted in being with God as He sweeps over a dry and impoverished land! In the providence of God, we are in the midst of a huge wave that may come roaring down on top of us if we are not prepared. The Third Wave An Information Technology Revolution Riding on the coattails if his best-selling book Future Shock, Alvin Toeffler again made news in 1979 with The Third Wave, a provocative book providing a glimpse into the 21st Century. A powerful tide is surging across much of the world today, Toeffler said, creating a new, often bizarre, environment in which to work, play, marry, raise children, or retireValue systems splinter and crash, while the lifeboats of family, church, and state are hurled madly about. It is possible, Toeffler said, to distinguish those innovations that are merely cosmetic or just extensions of the industrial past from those that are truly revolutionary. The first wave of global change was the coming of the agricultural age. The second was the industrial age. The third wave, yet to be named, is upon us, and it is revolutionary. Prophetic Voices and the Characteristics of Globalization The new electronic interdependence recreates the world in the image of a global village. Marshall McLuhan, 1967 One can only marvel at the far-sightedness of Marshal McLuhan. He was truly a man before his time, a modern day prophet. It is no wonder that todays generation call him the father of the Information Age. He coined the phrase the global village and made popular the notion that the medium is the message. In the mid-1960s he looked into the future and saw a world very different from the world in which he was living he saw the world in which we are living!
When technology extends one of our senses, a new translation of culture occurs as swiftly as the new technology is interiorized, McLuhan said. He recognized the transforming power of technology, especially of the technologies that help communicate information to the masses. We now live in the early part of an age for which the meaning of print culture is becoming as alien as the meaning of manuscript culture was to the eighteenth century, he said. The new media are not ways of relating us to the old real world; they are the real world and they reshape what remains of the old world at will. McLuhan addressed an issue that we are only now beginning to discover and wrestle with its implications, that is the ability of new information technology to redefine our systems of communication. A new medium is never an addition to an old one, he said, nor does it leave the old one in peace. It never ceases to oppress the older media until it finds new shapes and positions for them. How prophetic he was as we see the impact of globalization and convergent information technologies on how we communicate. (This is to be fully discussed later.) Societies have always been shaped by the nature of the media by which men communicate than by the content of the communication, McLuhan said. It is impossible to understand social and cultural changes without a knowledge of the workings of media. Voices today join the 1966 voice of McLuhan in describing our world of globalization. McLuhan said, Ours is a world of allatonceness [sic]. Time has ceased, space has vanished. We now live in a global villagea simultaneous happening. Thomas Friedman, author of a 1999 book considered by many to be the definitive work on globalization (The Lexus and the Olive Tree), said, [We can now] reach farther, faster, cheaper, and deeper around the world than ever before. Previous globalizations, he said, shrank the world from a size large to a size medium. This era of globalization is shrinking the world from a size medium to a size small. Any listing of these modern day prophets of globalization would either be quite extensive or quite incomplete. There are a few, though, including McLuhan and Friedman, who stand out. Marshall McLuhan (author of The Gutenburg Galaxy and the father of the Information Age): The medium, or process, or our time electronic technology is reshaping and restructuring patterns of social interdependence and every aspect of our personal life. It is forcing us to reconsider and reevaluate practically every institution formerly taken for
granted. Everything is changing you, your family, your neighborhood, your education, your job, your government, your relation to the others. And theyre changing dramatically. (1967, The Medium is the Massage) Alvin Toeffler (author of Future Shock and The Third Wave): [The] term civilization may sound pretentiousbut no other term is sufficiently all-embracing to include such varied matters as technology, family life, religion, culture, politics, business, hierarchy, leadership, values, sexual morality and epistemology. Swift and radical changes are occurring in every one of those dimensions of society. Change so many social, technological and cultural elements at once and you create not just a transition, but a transformation, not just a new society, but the beginnings, at least, of a totally new civilization. (1994, Creating a New Civilization) Peter Drucker (Author of Managing for the Future): Every few hundred years in Western history there occurs a sharp transformation. Within a few short decades, society rearranges itself its worldview; its basic values; its social and political structure; its arts; its key institutions. Fifty years later, there is a new world. (1993, Post Capitalist Society) Jim Dator (professor of Futures Studies, University of Hawaii): The most potent technology transforming the present, in my opinion, is the vast array of electronic communications technologies which are now being widely touted as composing the Information Super Highway. Once, all eyes focused on television as a major agent of change. Then some people began to see how people were using computers to do more communicating than computing and speculated on the social consequences of that. Now we see that many once-separated and expensive technologies are being woven together into a gigantic, global, and comparatively inexpensive information network which, among other things, is destroying the necessity if traveling to a single centralized location to work, or to trade, or be entertained, or even govern. It is now increasingly possible, and preferable, to telework, to telemarket, to teleview, and to telegovern. (1995, Coming, Ready or Not)
John Naisbitt (author of Megatrends and High Tech High Touch): What is technology? The changing definition of the word is revealing. In 1967, in the Random House Dictionary, technology was defined as a thing, an object, material and physical and clearly separate from human beings. By 1987, when Random House released its completely updated unabridged dictionary, the word grew to include technologys interrelation with life, society, and the environment. Technology no longer existed in a vacuum. Even more revealing is the 1998 Tech Encyclopedia online definition of high technology, which expands the power of technology to include consequences. From thing to interrelationship to consequence. We now understand that powerful technologies have powerful consequences. Technology embodies its consequences, both good and bad. It is not neutral. (1999, High Tech High Touch) Don Tapscott (author of Growing Up Digital): For the first time in history, children are more comfortable, knowledgeable, and literate than their parents about an innovation central to society. And it is through the use of digital media that the N[et]-Generation will develop and superimpose its culture on the rest of society. Boomers stand back. Already these kids are learning, playing, communicating, working, and creating communities very different than their parents. They are a force for social transformation. (1998, Growing Up Digital) Leonard Sweet (author of SoulTsunami): One creates the future by wrapping traditional functions into new delivery systems. The admixture of old-fashionedness with newfangledness, the old and the yet to be born, is the only sure-fire recipe for stability and strength amid changing times. The church exists as a preservatory of the past as well as a laboratory of the future. (1999, SoulTsunami) Thomas Friedman (author of The Lexus and the Olive Tree): under the globalization system you will find both clashes of civilization and the homogenization of civilizations, both environmental disasters and amazing environmental rescues, both the triumph of the liberal, free market capitalism and a backlash against it, both the durability of nationstates and the rise of enormously powerful non-state actors." (1999, The Lexus and the Olive Tree)
A Rising Tide: The Drivers of Globalization I remember the first time I went to a worship service in Khartoum, Sudan. I was really excited and anxious to experience it first hand to see what it would be like to experience church with local believers in one of the most restricted access and persecuting countries in the world. To my utter amazement and disappointment an American missionary in a white shirt and tie stood up and led (in English) several hymns that could have been taken right out of my own Baptist Hymnal! Where is the Arabic flavor, I wondered. Where is the Sudanese culture? Except for the distinct clothing present, for all practical purposes I could have been sitting in a service at First Baptist Church, Atlanta, Georgia. In my role as a communications strategy specialist for a major mission organization I travel the world extensively and have seen this same scenario played out over and over again. We sing the same hymns, dance the same dances, wear the same clothes, pray the same prayers, preach the same sermons, read the same books, and build the same buildings, all over the world. And the we I am referring to is not just Baptists, but We, the evangelical community of our world today. In the same light, I have been to many airports and many shopping malls throughout the world. Whether it be Tokyo, Seoul or Manila; London, Paris or Amsterdam; New York, Atlanta or Dallas; Valencia (Venezuela) or Curacao in the Caribbean; there are the same designer stores and the same fast food restaurants. The same sporting goods, running shoes, perfumes, luggage and fashions, the same whisky and cigarettes, are being sold all over the world. It is even difficult these days to find shops within these centers of international commerce which sell the local items a visitor is likely to want. It seems as if all around the world we are swapping one culture for another, casting aside local identities for a global see, I belong one. There are three themes, I believe, that evolved over the last century and set us on our present course of globalization: entertainment, consumerism, and information technology. I call these drivers of globalization, and they act as a rising tide, able to flood us if we are not careful.
Entertainment In the late 1800s America underwent a revolution, and it all started because of what some called trash trashy novels, trashy music, trashy dancing, and trashy
drama. The people loved it. What no one seemed to have recognized then was that this flood of trash was the beginning of a cultural revolution, said Neal Gabler in his book Life the Movie, one that would permanently transform Americas taste and change its tastemakers. Thus was the birth of American pop culture and it became synonymous with having fun. To the entertainment-loving masses having fun was a higher priority than having culture, or at least the kind of culture that high society enjoyed. Entertainment was less about morality or aesthetics than about power the power to replace the old cultural order with a new one, the power to replace the sublime with fun, Gabler said. Prior to the arrival of mass-produced entertainment, American culture, like European culture, had been the special preserve of the wealthy, the educated, the refined, said Gabler. They assumed the responsibility for determining what qualified as good. The American elites idea of culture was a rather narrow defined notion of art, and art was directed at a person the high class. Entertainment was directed at the largest possible number of people the masses. In contrast [to the elitists idea of culture], the new popular entertainment was primarily about fun. It was about gratification rather than edification, indulgence rather than transcendence, reaction rather than contemplation, escape from moral instruction rather than submission to it. Gabler continued, Popular culture was s dynamic, revolutionary force, breaking down the old barriers of class, tradition, and taste, dissolving all cultural distinctions (No wonder it s message caught on around the world!) Nineteenth-century America was largely about the triumph of democracy over oppression. The fit between the aesthetic and the social could not have been more perfect. When these linked, they posed a formidable force that not only swelled the amount of entertainment but also supported it against elitists attack. Because of this alliance popular culture would become the nations dominant culture. Thomas Friedman, author of the book The Lexus and the Olive Tree said, [The] earlier era was dominated by British power, the British pound and the British navy. [Now the] era is dominated by American power, American culture, the American dollar and the American Navy. Global power that once belonged to the British, shifted to the Americans and America exported its culture around the world, quickly to be adopted and adapted by the common people seeking to have an identity often refused to them by their elite. American pop culture and their hybrid versions of it gave recognition to a people starving
to be noticed. It is this pop culture, maybe dominated by the West but surely flavored with international ingredients, that now is a major driving factor of todays globalism. Consumerism A manufacturer of soap once said, Any fool can make soap. It takes a clever man to sell it. Bars of soap, versus the kind made at home in boiling vats of animal fat and wood ash, were a new product of the mechanized industrial age. This man wanted his soap, unique because it was clear, to appeal to a class-conscious society and not to the average laborer in Britain. It was called Pears Soap. Across the ocean, an employee of a soap factory mistakenly made a batch of soap with too many air bubbles in it the bars of soap floated. In promoting this mistake, the manufacturer claimed his soap, Ivory Soap, floated because it was pure soap, 99 and 44/100 percent pure, in fact. Until the push to sell soap by brand became vogue (with its use of paintings to promote or advertise it), selling soap was selling soap and people got what was given to them. [The] hijacking of art to sell soap blurred for the first time and forever more, the bright line between art and advertising, between high culture and the vulgar, between pristine and corrupt, an article titled You Are What You Buy in the Smithsonian magazine said. Who would have thought that the mere selling of soap would have been a major contributor to the globalization we have today? James Twitchell, author of the book Lead Us Into Temptation: The Triumph of American Materialism, said, humans love things, and weve always been materialistic, but until the Industrial Revolution only the wealthy had things now the rest of us are having a go at arranging our lives around things. During the past twenty years young people have had lots more money to spend. Now theyre driving the market for massproduced objects, he said. Ask 18-year-olds what freedom means, and theyll tell you, It means being able to buy what you want! According to Twitchell, it was the Victorian era that mass culture reared up, driven by the steam-powered printing press, which spewed out text and images for the mob. Victorian education strove to differentiate literature from pulp novels, to show classical musics superiority to dance-hall tunes, to instill art appreciation. But with the machine age churning out cheap goods, consumerism was erupting all over. So was advertising, and branding made advertising possible. Eventually society moved from just consumption to conspicuous consumption displaying possessions to impress others.
Many today buy the brand and not just the product. And it is this desire for the brand, along with a desire to be among the haves and not the have-nots that drives global consumerism today. In the world where I grew up, Twitchell said, you knew who you were by a series of time-tested anchors ancestry, land, religion, where you went to school, your accent, your job but weve been rapidly losing those anchorswere starting to build our identity around driving a Lexus o displaying Ralph Laurens polo player on our shirt. He asks the question, Why are my daughters willing to buy a bottle of water worth two cents and pay $1.50. The answer is that they arent really buying the water, they are buying the value that advertising has attached to the water, that of being cool by drinking that brand. You dont drink the water, you drink the image. Want to know how advertising, branding, and consumerism drives culture? Consider these: Christmas was low-key until the 1800s when stores reinvented the holiday to sell off their surpluses. On December 24, 1867, R. H. Macy kept his New York store open until midnight, setting a one-day sales record. Santa started as a combination of St. Nicholas (a down-on-his-luck nobleman who helped young women turn away from prostitution) and Kriss Kringle (from the German, meaning gift giver). Todays Santa originated in the 1930s when sales of Coca-Cola when down in the winter months and newspaper ads showed Santa resting after delivering toys and drinking a Coke. Rudolph the Red-Nosed Reindeer was the 1930s creation of a mail order company. Blowing out birthday candles was universalized after Kodak had ads showing what you can do with film, flash and a Kodak camera. Mothers Day began when a merchandiser ran full-page ads in a city newspaper highlighting a local woman mourning for her mother. Soon, very few failed to buy a gift for Mother on this newly special day. Information Technology Technology the printing press, newspapers, advertising, the Industrial Revolution, the telegraph, photography, the telephone, radio, motion pictures, television, etc., etc., etc. coupled with an appeal to the masses (whether it be in sales or entertainment, and eventually a combination of the two) created globalism. Convergent
information technology spreads it around the world, and it is gathering speed. We are in the beginnings of a new era in human history so profound that historians take a long time to make any sense of it. No culture is static. Ideas, technologies, products, and people move from one place to another. When cultures come into contact with one another through migration, trade, or the latest telecommunications devises, they influence each other. Sometimes cultures cross-pollinate, exchanging foods, music, sports. Even though cultures have evolved in response to contact with others for thousands of years. the pace has changed. In the past the influences of distant cultures came slowly, delayed by long journeys. Today, because of the telephone, the television, the Internet, telecommunications satellites, world trade, and long-distance travel, cultural influences can spread across the planet as fast as the click of a mouse. Around the world, info-tech prices and connection time are falling. Telephone, television and other communication monopolies are privatizing and deregulating. Consequently, developing nations are reaping the benefits of the information and communications revolution. The benefits and challenges are far-reaching, and few countries or regions will be untouched. At the household level, inexpensive computers and the availability of wireless technology make basic telephone services available to ever-larger segments of developing world populations many are connected to the Internet through these services. In some cases, the very under-development of the existing infrastructure is making possible breathtaking technological leapfrogging in the development of, state-of-the-art communications systems. Information technology at its heart the Internet and World Wide Web carry entertainment and consumer brands around the globe. Cultures communcate, ideas are shared, dreams are visualized, and people are changed. We live in a wired world, a smaller world that is getting smaller all the time. As McLuhan said, we live in a global village. What is this era of globalization doing to us and our cultures. How does it effect our identities who we say we are and what others see of us? Are we changing? Do we have to change? Beauty and the Beast: Looking at Both Sides of Globalization From The Lexus and the Olive Tree to High Tech High Touch
Globalization: on one side is a mermaid, on the other is a sea monster. The tendency is to love one and hate the other, to embrace one and fight the other, to seek out one and dismiss the other. The challenge of globalization today is finding a healthy balance between preserving a sense of identity, home and community on one side and doing what it takes to survive within a global system on the other. Can there be a marriage of the two, not only existing side by side in a love relationship like beauty and the beast, but also creating a new entity, the two becoming one? Or, as we face the third wave, are we facing a tidal wave destructive in its path, yet cleansing its aftermath? What we see today is intense interaction and high drama among peoples and cultures clashes and homogenization. We see sickening ecological disasters and amazing environmental successes. We see the triumph of Western ideologies and backlashes against them. We see super-nations, super-markets, and super-persons, each coming to the forefront, dictating terms to the others. We see the rise of super information technologies, thanks to superconductors, microchips, satellites and the World Wide Web all weaving the world tighter together. The Lexus and the Olive Tree In his book The Lexus and the Olive Tree, Thomas Friedman traces the beginnings of globalization back to the 1980s. When the Information Revolution flowered in the 1980s and made it possible for so many more people to act globally, communicate globally, travel globally and sell globally it flowered into a global structure that encouraged and enhanced all these trends, Friedman said. Globalization is The Big One he said, and people should focus on it. It is a new system, one that creates drama and tension between what it is and who we are. It is a complex drama with the final act still not written. According to Friedman, some defining characteristics of globalization are information technology, integration, the World Wide Web, homogenization, and speed speed of travel, commerce, communication and innovation. [It used to be bigger is better, now faster is better.] It is migrations, urbanization, and global fashion, food, markets, and entertainment trends. I learned you need to do two things at once, Friedman said. Look at the world through a multi-lens perspective and, at the same time, convey that complexity through simple stories, not grand theories. I use two techniques: I do information arbitrage in order to understand the world, and I will tell stories in order to
explain it. What this entails is synthesizing a wide range of global information, taking into account all the characteristics of globalization, and translate it at a local level within a local context. To Friedman, the Lexus and the olive tree are two opposing symbols in the world of globalization. On one side is the Lexus, one of the greatest luxury cars in the world, built by robots. It is the epitome of technology and globalization modern, international, sleek, beautiful, mobile, fast, flashy. On the other side is the olive tree, representing all that roots us, anchors us, identifies us, and locates us in this world. The olive tree means family, community, tribe, nation, religion, and home. It means individuality, intimacy, relationships, confidence and security. It stands for everything the Lexus is not. A country without olive trees will never feel rooted or secure enough to open up fully into the world and reach out into it, Friedman said. But a country that is only olive trees, that is only roots and has no Lexus, will never go, or grow, very far. Keeping the two in balance is a constant struggle. Glocalization, a hybrid of globalization and localization, is the answer, according to Friedman. I define healthy glocalization as the ability of a culture, when it encounters other strong cultures, to absorb influences that naturally fit into and can enrich that culture, to resist those things that are truly alien and to compartmentalize those things that, while different, can nevertheless be enjoyed and celebrated as different, Friedman said. The whole process of glocalization is to be able to assimilate aspects of globalization into your country and culture in a way that adds to your growth and diversity, without overwhelming it. High Tech High Touch John Naisbitt, with collaborators Nana Naisbitt and Douglas Phillips, present a different story in their book High Tech High Touch; but it is a story with a similar plot. It unveils technologys saturation of society, with all of its innovations and consequences. Caution is given to make the most of technologys benefits while minimizing its detrimental effects on culture. Again, it is a two-sided tale. On one side is globalization with all of its high tech features. On the other side is high touch all the touchy-feely things of life that make life worth living. High tech - high touch is the showdown between the global and home the local and all that it stands for.
We live in a technology-intoxicated society, Naisbitt said, creating tension and polarization paradox within us. We must learn to deal with this in order to survive globalization and understand the role of technology in our lives. The imperfections of old technologies double exposures, sputtering engines, electric shocks are clearly discernable today, Naisbitt said, yet the imperfections of todays technologies will be clear only in the face of tomorrows advancements. What is high tech? Naisbitt does a fascinating and effective job of presenting nearly 200 one-and-two-word definitions: menu, mouse, web and net (all dealing with the computer); IBM, AOL, DVD, HPPT and FYI; space shuttle, genetic engineering, cloning and biotechnology; and virtual, interactive, digital and networked. What is high tech, Naisbitt asked. Future advancements, innovations, progress control. In contrast, Naisbitt gives lengthy, highly descriptive, examples of high touch, all descriptive, nondefinitive. Combining the two, he said, is embracing technology that preserves our humanness and rejecting technology that intrudes upon it. It is recognizing that at its best, technology supports and improves human life; at its worst, it alienates, isolates, distorts, and destroys. It is questioning what place technology should have in our lives and what place it should have in society. It is consciously choosing to employ technology when it adds value to human lives. It is learning how to live as human beings in a technologically dominated time. It knows when simulated experiences add value to human life. It is recognizing when to avoid the layers of distraction and distance technology affords us. It is recognizing when technology is not neutral. It is knowing when to unplug and when to plug in. From Youth Culture To National Identity: Two Middle East Studies I recently read two fascinating case studies: one on Lebanese youth, the other on Kuwaiti national identity. Both studies addressed the issues of media, information technology and globalization. Both addressed the seeming disparity between globalization on one side and local identity on the other. Both addressed the convergence of the two. The Global, the Local and the Hybrid Marwan M. Kraidy (himself a Lebanese) is an internationally recognized scholar in intercultural and international media, communication and research. His article on The
Global, the Local and the Hybrid reflects a five-year study of Lebanese Maronite youth in crisis brought about by the convergence of globalization (represented by Western information technology) and local identity (represented by Arab communal systems). Meaning for these youth is found at this intersection of modernity and tradition. They are neither Western nor Arab, but uniquely Lebanon, they say, and they express their inability and unwillingness to belong to one or the other of what they see as two irreconcilable worldviews. Kraidy concludes that these youth are a hybrid. In some ways, we resemble Arabs, one young man said. In other things, we resemble Europeans. Nothing makes you distinct You have falafel and you have hamburger Where is Lebanon? [in] a creative mixture of the hamburger and the falafel[like putting] humus inside a hamburger Arab societies are seen as traditional in the sense that they place emphasis on community and the nuclear family rather than the individual, Kraidy says. For Lebanese youth, this traditional worldview is represented by the Egyptian soap operas and Mexican telenovelas shown on Lebanese television. On the other hand, the West is seen as modern, a place of individual freedom and love for knowledge. For these youth, The Cosby Show and Beverly Hills 90210 represent a higher degree of freedom and openness than they themselves experience. Many used the programs in their daily lives, drawing on the shows events to articulate their own social identity. One young woman told how she exploited The Cosby Show to gain more freedom from her parents. She would discuss the relationship between the parents on the show and their daughters, arguing that although the parents were socially conservative, they allowed their daughters to go out because the parents trusted them. This young woman strongly believed that the show helped her reduce parental restrictions on her social activities. This doesnt mean that all from the West is good, though. Many movies and television shows from the West were criticized by these youth for containing cheap, purely commercial, sexual scenes and excessive promiscuity between teenagers. When questioned about their own social freedoms, these youth would say that while they enjoyed less freedom than American youth, they believed they endured fewer restrictions than their Arab counterparts. They again positioned themselves in the intersection of tradition and modernity. This glocal identity (as Kraidy and others would say combining the words global and local) is best epitomized in the Lebanese television series The Storm Blows Twice. By breaking social taboos in daring but non- 18 www.mediastrategy.org
offensive manners, the show was able to pick the best of tradition and modernity while not completely embracing either of the two. The youths choice of music also portrays their comfortable-ness in their distinct cultural identity. While recognizing that the music of Fairuz and Ziad Rahbani was homogenous and pluralistic (influenced by classical music, Arabic folk melodies, modern beats, a Lebanese sound, and jazz), the youth called it more Lebanese than the cedar [tree]! Many would say that these youth in transition adapting western music and fashion, speaking American slang, and eating junk food are in fact only mimicking and imitating foreign culture that has invaded local community. They have a simulated identity, some would say. The youths themselves agree to some extent. One explained in Arabic, We have a fragmented identity lost between two or three languages, between different worldviews. This leads to a crisis an identity crisis. Switching to French, she continued, We are straddling two cultures. We do not really have any identity. The stronger your feeling of not having an identity, the more you want to pretend to have one. A young man said, It is impossible to paint a portrait and point to it and say, This is the Lebanese. It is the Lebbedeh [traditional head dress] and Sherwel [traditional pants] now, jeans and tee-shirt some other time, and [smiling] maybe the [Indian] sari at some other occasion. Kraidy says we should all expect glocalization the hybrid as the norm, the rule rather than the exception, understanding that glocalization is not the summation of differences between the global and the local, but it is the creation of something new, the reformulation of intercultural and international communications in a local setting. New Media, Globalization and Kuwaiti National Identity The second study, prepared by the University of Washington Center for Internet Studies, is called New Media, Globalization and Kuwaiti National Identity. It addresses the issues of old media, new media, technology and Kuwaiti public culture. The study chronicles Kuwaits decisions to address issues head-on and intentionally incorporate convergent global technologies into its national identity while maintaining an identity that remains distinctly Kuwaiti. They assert that communication is the cement of culture, and it is through communication that cultures define themselves. They say that their sense of community is conveyed through their media technologies. At the same time, Kuwaitis recognize that the more developed a societys communication industries are, the more
modern that society appears, and the more difficult it is to mediate that sense of shared local identity. The guiding philosophy of the state is that it attempts to promote for the peoples needs, encourage their ambitions and aspirations, and foster their well being. The governments openness to information technology in the service of development means that Kuwaits technology mirrors that of many European countries and far surpasses most of the developing world in general. This is a source of great national pride. In many ways, pagers and mobile phones, e-mail addresses and fax numbers, satellite TV dishes and web pages symbolize a facet of what it means to be Kuwaiti modern, techno-savvy, globally linked and wealthy. During Kuwaits military conflict with Iraq, Iraq set out to destroy not only Kuwaits ability to represent itself, but Kuwaits very identity as well. Communication systems were totally destroyed satellite, television, and radio. The national museum was looted. Fax machines, radios and mobile phones were confiscated. The press was taken over. Public buildings, streets, parks and neighborhoods were renamed. Iraq intended that the identity of Kuwait would cease to exist! Kuwaitis resistance was high tech, though, keeping the image of their beloved country in high profile and using this technology in its liberation. Now communication technologies are both symbols of what it means to be Kuwaiti and tools through which Kuwaiti identity is communicated. By having digital, mobile and global communication networks available at the press of a button, Kuwaitis demonstrate their development and their prosperity, as well as their ability to define themselves in the world today. Use of the Internet provides a means through which Kuwaitis can insure their connections with the latest news and information, celebrate local creativity, remind the world of the atrocities of Iraqi occupation, and keep alive the memories of those who are no longer with them. Satellite television opens the country up to global images, ideas and lifestyles, and receiving dishes serve as stovepipes down which foreign culture can be poured. Within country many use this technology not only to receive new ideas, but to also test the implications for their own lives. They cross gender lines, traverse cultural practice and thrive behind cloaks of anonymity as they explore and redefine the norms for future generations. By observing the relationship between global information technology and local cultural identity in Kuwait, we can begin to understand the inter-relationships between technology, culture and society for which high tech tools play important roles in local life. Technology in Kuwait symbolizes an open door to new
ideas from the outside world; while at the same time serves a national identity. Any attempts to control outside influence through censorship by the government only opens a backdoor (the black market), letting in even more international ideas. Two case studies, distinctly different yet strangely similar. One is a hybrid accident of globalization, and the other is a planned intentional result of globalization. To position one over the other would show many contrasts. At the same time, many parallels would be also noticed: the issue of self-identity; an infusion of globalization, the catalytic nature of convergent information technologies; and a resultant glocalization. These themes are repeated all over the world and can either be open doors for us or detrimental to us. It is up to us how we respond to them. The choice is ours. Waxing Our Surfboards and Getting a Grip: Implications for Us Today The Information Triangle We now realize that emerging global information technologies are not merely replacing the old media nor adding to them, but creating new systems, just like glocalization is a hybrid of globalization and local identity. This is something in which we should rejoice, because while it once looked as if globalization was driving us away from personal, face-to-face relationships, it now seems as if, in reality, it is forcing us back to them. That is, if we are to be successful in what we do. Let me explain. For those of us involved in communicating a message, the coming of globalization has created what I call The Information Triangle. This is the convergence, interdependence and necessity of digital, paper, and personal. I first heard this from a colleague, Don Martin, serving in Central and Southern Asia. I must admit, at first I was dubious. I am now convinced, though, after conducting some research. In fact, I was amazed to find time after time inferences to this new information system, without it ever being identified by a name. It was evident, though, and I now believe it is fundamental to our existence as Christian communicators in this era of emerging information technologies. My colleague was right, and it seems as if he was a prophet without knowing it. While one of the fears of globalization was the disappearance of personal identity and relationships, one of the projections of globalization was the claim of a paperless society. Boy, thats what I wanted. No more paper for me. It would be digital all the way! I have heard, though, that paper usage has increased over forty percent since the coming of the desktop computer into our offices! What we have is not a digital world without
paper, but a digital world that needs paper and intimacy (face-to-face relationships) as well. It is important to emphasize once again that digital convergent technology does not replace old media, nor is digital convergent technology simply added to the old media. A new, hybrid information system has emerged that requires the old media systems, as well as the new. As John Naisbitt said in his book on technology, we need high tech and we need high touch. What this means is that the introduction of one element of The Information Triangle must be followed by the other two. No matter which one is first, the other two must follow. You start with paper, you follow with digital and personal. You start with digital, you follow with personal and paper. You start with personal, you follow with paper and digital. One leads to the second, which leads to the third, which leads to the first, which leads to the second, which leads to the third, which leads to the first, etc., etc., etc. I think I learned this the hard way. There were no dire consequences, but simply unfortunate ones. I have a daughter who recently completed university (and is serving as a two year mission volunteer in media ministries in the Caribbean, by the way) and a son who is in university studying aeronautical science. I have a third son in secondary school. E-mail is a wonderful technology for parents who have children in university. It is a great way to communicate with a child who is so far from home for such a long period of time. It is especially wonderful for fathers who embrace the digital world and want to see the disappearance of paper. What it doesnt do, though, is meet some internal need of one to be able to open his or her post office box every once in a while and have something in there something paper, like a letter or card from dad. I learned, in fact, that it gets awfully lonely to have an empty post box day after day after day, year after year after year even when the e-mails are flowing! What is even more special is a telephone call just to say, Hi. I miss you. I love you. Digital. Paper. Personal. Now, as I constantly travel, literally visiting the four corners of the world, I make it a habit to send my children (and sometimes my wife) postcards from wherever I am visiting. And it is nice to even phone every once in a while! I am reminded of a game I use to play called Rock, Paper, Scissors. It was played with the hands, and a fist represented a rock, the palm of the hand represented paper, and two fingers represented scissors. At a given signal all participants would strike in unison the palm of one hand with the fist of the other. Three times they would strike one, two, three. But on that third strike each player would either form a rock,
paper, or scissors with his striking hand. Now, the game was built on the premise that a rock will break scissors, scissors will cut paper, and paper will cover a rock. So those who had the victorious elements would be able to rapidly strike the wrists of his opponents with his fingers, causing a sharp, stinging pain. A childs game, but what I want to point out is the fact that each of the three elements had a vital, successful role. While with The Information Triangle one element isnt victorious over the other two, each is vital and important. Each is successful when played in concert with the other two. This is good news for all of us, because no matter what our role whether it be in publishing, electronic media, or public relations we are all needed, vital in fact, in a world being submerged in globalization. The ADMEDIA Project Report on the Future of Media and Advertising The ADMEDIA Project Report on the Future of Media and Advertising provides excellent insight into todays world of media and convergent technology. Prepared by the Information Market Observatory of the European Commission in 1995, the report continues to be current in its nature and scope. It brilliantly identifies the characteristics and trends of this age in which we now live, then presents a series of recommendations on how to cope with or take advantage of the situation. What is interesting is how the report continually points to The Information Triangle without knowing it. Electronic systems will not do away with the established paper-based media, the report said. The paperless office is at present a myth, and it is highly unlikely that the paperless household relying only on electronic systems will be any more than a myth in the next decades. We are presented with a challenge to established processes, though, with changes emphasizing a series of very precise procedures triggering a series of activities both on the senders side and the receivers. In the report three issues arise over and over again digital, paper, personal pointing to eminent major changes and calling for a new communication mix or system. Citing one-to-one messaging, interactive messaging, and mass messaging, the report says, Developments in new media make it impossible to sustain these modesas separate and independent entities. Managing the use of these individual modes and their potentialwhen used together requires a new and holistic vision by all persons involved In addition, the report says that the consumer, or audience, plays a major role. He or she is not only a receiverbut has to become activeto receive more
information Therefore interactivity, creating a dialoguewill be the most important aspect A major concern will be to find a solution to the demassification of the mass media on the one hand and to the potential creation of media-rich/media-poor communities on the other. The media-poor will berepresented in the audiences of free mediaor those living outside the reach of new media. The solution is in precision techniques. The always-persistent question remains, How do we take globalization and apply it to local situations? The answer continues to be glocalization. New media do not change the fundamental characteristics of a global message by making it local. They offer even greater opportunities for tailoring to meet the needs of ever more targeted audiences. This is good news for those of us in Christian media and communications given the task of proclaiming the universal message of the Gospel, using micro-casting as our glocalized option. Here are some implications and suggestions provided by the ADMEDIA report: Marketing New media reinforce the trend toward interactive, data-base, or dialogue marketing New media will be able to benefit from the upsurge in direct response mechanisms by virtue of their interactiveness Mass media will continue to fragment, making more micro-targeting possible and effective Integrated strategies make the division of above-the-line (mass media) and belowthe-line (direct approach) methodologies redundant the two work together Audiences are likely to become more ruthless about good and bad presentations, calling for the importance of getting the message right and delivering innovative high quality messages/products The telephone is likely to remain an extremely popular medium of communication Publishing There is the need to develop knowledge and skills in new media Exploit content and image through new media
Interface with the readership Publishers must venture into new media whether to present content in new ways or just maintain a place in the market Develop alliances with new media partners Extend the depth of publications by linkage to another medium Exploit fragmentation, providing opportunities for selective targeting Enhance dialogue with readers via new media Compete with new media by enhancing quality Produce on-line versions of publications Focus on the high touch approach to content, competing with the touchy-feely aspects of other media [note: Wall Street Journal studies show that human interest stories are more read than information and hard news stories] Become interactive by including competitions, games and puzzles Become the antithesis of globalization by having a local focus Television Of the traditional mass media, television will undergo significant change with the addition of multiple channels and the growth of cable, pay and satellite TV Use new television to target specific audiences in specific locations Television will converge with new media, offering more choice and alternative means of communication and information gathering (internet access and telephone hook-up via cable TV) Produce programming with the intent of multimedia spin-offs Increase local quality to compete with outside competition Produce printed and on-line versions of content Radio Explore digital audio broadcasting Aim at clearly defined target audiences Form federations/syndicates with others, increasing audience size
Retail Rapid convergence is occurring in relation to direct marketing, retailing, home-shopping, and new media in advertising Disintermediation (removing the middle man/distributor) will have significant impact on infrastructures [SUMMARY] The twenty-seven page Executive Summary of the ADMEDIA Project Report on the Future of Media and Advertising is available at http://158.169.50.95:10080/imo/en/final_ex.html. Square Pegs in Round Holes? I recognize that the application of The Information Triangle has been pointed toward a literate world. What about the oral world, you may be wondering. What about those who cant or dont read? The principles are the same, I believe, as well as the applications. In one part of the world those who heard Gods story of redemption unfold before them through Chronological Bible Storying asked the presenter to provide them with cassette tapes so that they may hear the stories again and again, learning them to share with others. In another part of the globe, those who heard Gods story on the radio walked for several days in order to meet the storyteller face-to-face and find out more of this God about whom he told. Strategies are cropping up all over the world utilizing the Chronological Bible Storying approach to sharing Gods Word, integrating face to face telling with cassette and radio components. Where is the third element paper in this oral world in which we live and serve? Good question and I dont know the complete answer. Some people use pictures to augment oral presentations. But one thought that comes to mind is the amazing reality that oral presentations of the stories of Gods Word often bring about a desire to know more of the Book from which these stories come, leading to literacy! For us in the Christian world, the paper, Gods Book, is foundational for the other ministries and services we provide. Another amazing phenomenon is that of secondary orality, brought about by new media and converging information technologies. In many ways, it is this which is
cementing together the three sides of The Information Triangle, creating the interdependency among paper, digital and personal. A new generation is riding the crest of a new wave. Following the media revolution of the 60s, the world has changed into a new era that has been termed Post-Literate. The West and many emerging countries are entering this post-literate information age. In the post-literate world, learners have a base of literacy, but their primary means of learning have shifted back to oral and aural media. This new generation learns and processes in terms of media such as television (drama, news, music, interactive graphics or text), radio (music, news, discussion), telephone (often in conjunction with TV or radio), computer (which involves basic literacy, but more visuals, icons, graphics and click skills), etc. In post-literate society, writing and reading are still of value, but only as they facilitate manipulation of other media. The post-literate thinks mosaically instead of linearly and in terms of hyperlinks. All the scattered pieces come together to make the whole. This is the same issue with The Information Triangle. It is a new system where the various pieces come together to make the whole. Without each of the pieces, there wouldnt, couldnt, be the whole. Rock, paper, scissors? No, that is not the game we want to play. But digital, paper, personal are the means we need to integrate and adapt in order to effectively reach this new world of ours. Digital, paper, personal three elements not used independently of one another, but integrated into a new convergent system, a by-product of globalization designed to help us penetrate multiple layers of global universal messages and touch the hearts and souls of individuals within their own cultural contexts. Conclusion: Why Not? We stand at the threshold of an open door. The world is moving on the wave is rolling. That is a given. As the saying goes, The future is here. Our decision now is how we will respond. Will we heed the call surfs up! and catch the wave? Or will we get caught behind it and be pushed further and further from shore getting further and further behind, losing our effectiveness in an ever-changing, always-moving-ahead world? Or perhaps we feel trapped already, the wave crashing down upon us, scraping bottom as we are forced toward shore by the momentum of the wave above, with rocks, sand and seashells swirling about.
Marshall McLuhan said, When faced with a totally new situation, we tend always to attach ourselves to the objects, to the flavor of the most recent past. We look at the present through a rear-view mirror. We march backwards into the future. He added, The official culture is trying to force the new media to do the work of the old. These are difficult times because we are witnessing a clash of cataclysmic proportions between two great technologies. We approach the new with the psychological conditioning and sensory responses of the old. Jim Dator, professor of Futures Studies at the University of Hawaii, said, The future is now permanently discontinuous from the past. It is no longer predictable. It is hardly forecastable. The future is no longer singular. It is multiple (futureS). There is uncertainty. And hence there is choice. What cannot be predicted can now must now be invented. What they mean is we cant do things the way we have always done them before. We must accept the realities of the future, the realities of today, and make our plans based on them. One futurist said that while we cant predict the future, we can create it. In doing so we re-create redefine ourselves. The one constant one given we have is the never-changing, always relevant story of Gods plan for the ages. It is this given this Story that makes our role, our place in this new era of convergent technology and globalization so vital. It is interesting that even the globalization and convergent technology experts recognize this. Naisbitt in his book High Tech High Touch, Friedman in his book The Lexus and the Olive Tree, Cobb in her book Cybergrace, and Sweet in his book SoulTsunami each say that without God, what a lonely and desperate place this new world would be. The experience of living intellectually in the world of high tech and spiritually in the world of sacred wisdom left me feeling deeply split, Cobb said. These two worlds seemed so diametrically opposed. Their goals, their sources, their traditions everything couldnt have felt more distant. As I became more immersed in each world, the split within me widened. I began to feel that I had to make a change. At first, I thought I would have to leave high tech behind; I could see no way to reconcile technology and spirituality. Then a new awareness began to dawn on me. The awareness whispered that the two worlds must be connected in some way Friedman asked the question Is God in cyberspace? then went on to say there are spiritual needs in everyone, needs to be protected, even nurtured, if globalization is to be sustained. it is hard to look at cyberspace and say that it is being shaped by the
hand of God, he said, given the fact that the most often used three-lettered words on the World Wide Web are sex and MP3 the protocol for downloading music not God. He continued, God is not in cyberspace, but HE wants to be there The only way people are going to find God on the Internet is if they bring Him there in their own heads and hearts and behaviors Naisbitt said our goal is to enjoy the fruits of technological advancement and have it truly sit well with our God, church and spiritual beliefs. The church can create a space in which authenticity can thrive, Sweet said. The church can provide the authenticating experiences of empathy (Ive been there) and understanding (I know how you feel). It can also help identify the signifiers of authenticity that have been drawn from the experiences of those who have followed Christ in history and today. As we consider globalization and convergent information technology, there are three things for us to remember. 1.) It changes the way we do things. We have to change. A new system has been put into place. 2.) It opens doors for us to places we have never been before. 3.) It allows requires us to have a local focus and establish relationships. There is a place for globalization within the church. There is a necessity for the church within globalization. Weve got to be ready, though. Weve got to wax our surfboards for a better grip and face the wave head-on taking it and using it to our advantage. What is our goal if not to be the most effective communicators we can be to reach a lost, hurting and confused world with the Good News? In some ways I wish I had more time on this earth than I know I will have. I want to see and experience how far this wave will take us. But, I will not. What I can do, though, is when future generations look back to mine, they see not that I fought against the wave, not that I got ahead of it nor behind it, but that I rode it well, helping lay a firm foundation upon which they build. I want to base my todays on the future, and not be looking backwards and base my todays on the past. The late American president John F. Kennedy, himself a man of great vision, said, Some men see things as they are and ask, Why? Others see them as they could be and ask, Why not? I dont want to be one of the some who see things as they are and ask why? I do want to be one of the others who see things as they can be and ask why not?
And so I leave you with the challenge of trying to see things as they can be and ask you the same question: Why not? Primary Sources ADMEDIA Project Report: The Future of Media and Advertising Executive Summary Information Market Observatory, European Commission http://158.169.50.95:10080/imo/en/final_ex.html 27 pages, 1-17-01 Coming Ready or Not: The World We Are Leaving Future Generations, and Our Responsibility Towards Them Some Futures for Cultures Surfing the Tsunamis of Change Families, Communities, and Futures Selling Chips to Robots: Cross-Cultural Perspectives in Virtual Realities Jim Dator Hawaii Research Center for Futures Studies University of Hawaii http://www.soc.hawaii.edu/future/dator.html Creating A New Civilization: The Politics of the Third Wave Alvin and Heidi Toffler Turner Publishing Inc., Atlanta. 1994 Cybergrace: The Search for God in the Digital World Jenifer Cobb Crown Publishers, New York. 1998 Future Shock Alvin Toffler Bantam Books, New York. 1970 Growing Up Digital: The Rise of the Net Generation Don Tapscott McGraw-Hill, New York. 1998 High Tech High Touch: Technology and Our Search for Meaning John Naisbitt, with Nana Naisbitt and Douglas Philips Broadway Books, New York. 1999 Life the Movie: How Entertainment Conquered Reality Neal Gabler Alfred A. Knopf, New York. 1999 Megatrends John Naisbitt Warner Books, New York. 1982
New Media, Globalization and Kuwaiti National Identity Middle East Journal Center for Internet Studies, University of Washington http://www.cis.washington.edu/outputs/papers/wheelermej1.htm 14 pages, 1-17-01 Post Capitalist Society Peter F. Drucker Harper Business, New York. 1993 SoulTsunami: Sink or Swim in the New Millennium Culture Leonard Sweet Zondervan Publishing House, Grand Rapids. 1999 The Digital Econmy: Promise and Peril in the Age of Networked Intelligence Don Tapscott McGraw-Hill, New York, 1996 The Global, the Local and the Hybrid: A Native Ethnography of Glocalization [How Maronite youth in Lebanon articulate local practices and global discourses to enact hybridity] Marwan M. Kraidy Critical Studies in Mass Communication, 16 (1999), 456-476 The Gutenburg Galaxy: The Making of Typographic Man Marshall McLuhan University of Toronto Press, Toronto. 1962 The Lexus and the Olive Tree: Understanding Globalization Thomas L. Friedman Anchor Books, New York. 1999 The Medium is the Massage: An Inventory of Effects Marshall McLuhan Hardwired, San Francisco. 1967, 1996 The Third Wave Alvin Toffler Bantam Books, New York. 1980 You Are What You Buy Richard and Joyce Wolkomir Smithsonian, 31(7), 102-109
Participatory Message Development
Introduction The very nature of Gods involvement with us is participatory. Jesus came to earth to relate to each of us. He conducted very extensive cultural education. He spent years learning how us humans thought, felt, believed and he became one of us. By nature, participation is transformational in its very essence. Just as Christ among us raised our understanding, our motivation to higher levels, so should our ministry of TV production. God did not NEED to live among us. He could have taken on flesh for three days and died on the cross! The act would be enough to redeem us from our sins. But Jesus lived among us. He grew, he learned, and he suffered and died. All because he wanted to know how we lived and thought, to be tempted to sin and take that sin of the world on himself. Why? Because God wanted our participation in the process. Participatory Message Development There have been a number of books written on PMD over the last 20 years or so. I will draw most of my discussion from Participatory Communication. Participatory message development can be defined as the direct involvement of the 'intended audience' in the various processes necessary in develop and deliver a message, utilizing both external and indigenous sources of knowledge. Some of these processes are: 1. 2. 3. 4. 5. Identifying and selecting audiences; Conducting needs assessment; Doing audience profiles; Outlining message and media options; and Choosing channels and context for message delivery, etc.
In order for this to happen, a dialogue between the development communicator (us) and the intended receiver (variously known as unsaved, non-Christian, etc.) is required, making basic decisions about message design, would resolve such questions as:
1. 2. 3. 4. 5.
Where does the message content come from? Who needs information, to who should messages be directed? How should messages be developed and delivered? What effect is the message likely to have on its receivers? Who does what in the participatory message development process?
For most Christian television ministries, this is a paradigm shift. As in strict development communications projects, there are various levels of participation in the process of message development, as follows: Ideal -- The communicator and intended receiver would be in continuous contact, working as equal partners in the ministry effort. As a team, they would share decisions, implementation processes, outcomes, and jointly assess the project. Note that is equal participation. Active -- The intended receiver is slightly more dominant than the communicator, guiding decisions, implementation, etc. The communicator would assume a support and facilitative stance, making input, but deferring to the intended receiver. Bottom-up -- No guidance or involvement of the development communicator would be offered. As a result, the receiver would lack information resources for action and lack of direction and focus. Activity would be there, but in all probability, chaos or undirected rebellion could result. Passive -- The intended receiver would be as a bystander. While the intended receivers would be involved in the development endeavor, they would tend to take in information, but might not act on it. The development communicator would dominate the decision making, and all processes and interaction would be minimal. According to White and Nair, the best model listed above would be the Ideal as mutual relationships are paramount. Decision-making is done in unity and each partner understands what the strength is of the other. As the two parties relate together the communication effort is improved! In addition, Participative planning and action require, first of all, changes in the thinking of communications workers themselves. From looking at people as passive
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'targets' of televised evangelistic efforts, a change in perspective must be made such that people will be seen instead as resources in the effort. The point that participative planning and action work more effectively than topdown planning and action may be difficult to demonstrate unless the western organization is willing to take the time necessary to develop message with a culture, rather than AT them! Another issue is that because, in general, the limited capability of the poor (target) to achieve significant tasks is precisely the very problem of development for which solution is being sought. The very involvement of grass roots media personnel may mean a longer time to project realization! Conclusion As White states, Without question, when one advocates grass roots participation in message development, many reactions are provoked. For the professional communicator these range from feelings of threat, to intrigue, to a total willingness to explore ways in which participation can be facilitated. Certainly, some of our attitudes need to change. These can be typified as: Judgmental arrogance: believing we are in the best position to select information, to one of provisionality, taking into account input from the intended receivers. Participatory message development may involve new skills. Interpersonal and group process skills are essential. Effective training skills, counseling skills, and team building skills will be essential. Such skills may difficult to find in a single person, so it is likely that there will be a need for increased teamwork and cooperation among ourselves.
A Participatory Message Development Case Study Producing evangelistic video dramas for unreached peoples By Carol Conkey, MA Introduction Create International is a frontier media ministry of Youth With A Mission. We produce both mobilization/prayer video people profiles and evangelistic audio-visual presentations to serve those working among or targeting unreached peoples. Our goal is to provide communication resources for the least evangelized mega peoples presently on a list of 211 (GEM office, Drs. Barrett and Johnson). All missionaries and groups can use these video resources. Free color catalogues are available. To date we have done over 20 presentations for various people groups in South Asia: The Kashmiris, The Deccanis, The Urdu, in China: The Uighurs, The Manchu, The Tibetans and The Zhuang and in SE Asia: The Malays, The Sundanese, The Acehnese, The Komering, The Sasak and The Minangkabau. Audience Analysis Obviously, a short paper cannot explain all the intricacies, research and preparation that go into each presentation. This paper will just serve as a brief explanation of some of the ways we go about developing evangelistic videos. In preparation for the project, we do various kinds of statistical and ethnographic research. We are also doing a mobilization presentation of the people at the same time so we already are doing extensive reading and research on the people for those scripts. We seek to determine factors that will make our audience listen and understand our message. Some of this research would include 1. 2. 3. 4. 5. 6. knowing about the audience's needs oral traditions written traditions visual perceptions ethnomusicology and familiarity with and previous (if any) use of multi-media.
Redemptive analogies (Don Richardson) will show us what God is already doing in that culture to reveal Himself. A culture database then would be created containing information gathered through research and ethnographic interviews. This database will contain information such as indigenous concepts of God, visual symbol systems, possible redemptive analogies and other worldview perceptions. We find out about the main audiences literacy level or education. We try to obtain appealing music and good pictures appropriate to the culture. We ask many questions of field workers and our audience: - "What are the visuals or music selections that are the most appropriate?" - "Which ones might be misunderstood or offensive?" -"What are appropriate costumes, gestures, visuals?" Our normal procedure for audience analysis in all of our audio-visual presentations is as follows: 1. Prayer, asking the Lord to reveal to us keys into the peoples hearts, 2. Discussions, research and questionnaires with nationals, on-field missionaries working with a particular people group, 3. Pre-field and on-field library and resource gathering, 4. Discussions and questionnaires with non-Christians from the target people, 5. Feedback and analysis of the presentation. We have developed a three page questionnaire that seeks to determine real and felt needs of the audience, prior knowledge of the gospel message, their view of becoming a Christian, indigenous communication, literacy level, etc. We are constantly expanding our files on people groups for each presentation. Audience analysis is key to on-going field research and then effective presentations of the gospel. Scripting/Translation It is usually best to have Christian nationals write the scripts in their own heart language, rather then translate the script into the heart language from English. However, there are times in our experience where this was not possible. When we did the Acehnese project in 1989, there were no known Christians in the area. We needed
writers/translators who were familiar with the gospel message and how to best communicate to Muslims. However, with a team of Acehnese (Muslim) guys, we did work closely in sharing our thoughts about a script. This often led to many discussions and explanations. They would back translate what they were writing with an Indonesian Christian to assure accuracy. However, in most other productions we have found or worked with Christians knowledgeable in the Bible and communication who were able to write the script in the heart language and then translate the script to English for us. Usually this cannot be word for word. "Expatriates should encourage national translators and ensure they receive the necessary training to understand the Biblical background and communicate the Scriptures within a context meaningful to their own people." (Shaw, Transculturation 1988:76) When we desire to have the narration in the heart language, where it might be less spoken then the national language, we often have to have another division of translating. It is important to have a bi-lingual helper who can communicate the message being translated to the production team. This assures us that what we intended to say is being communicated. This is especially important if we have a non-Christian translating the script. Also, sometimes translators/actors will say the script is fine and yet as they write or say their lines they change things without our knowledge. It is best to work with a team of translators to assure accuracy in translation and message content. This insures accuracy of meaning, contextualization, correct grammar and comprehension for the intended audience. It is important to learn from the translators what changes they made and why. We have often learned some valuable ways to communicate cross-culturally, especially when trying to express complex theological concepts. In many cultures there is no single word to translate such concepts as sin, grace, redemption, salvation, and love, thus a phrase must be developed to describe it. Also, we need to be careful the translator does not simply use a word from the Bible without explanation. We need to insure that it is an understandable translation and makes sense in the heart language of the people. We have also found in most cultures that an older man is the most respected and if that man can have the "final word" when there are negotiations that is the best. We were fortunate that God provided such a 'man of peace' in our last project in Sumatra
who was a Muslim convert, yet now a strong; mature Christian who had a balanced view of contextualization. As a film crew we often have to be aware of the cultural "hierarchy" and know who is best to communicate our thoughts to and the manner with which we should communicate to them. This often involves a layer of translations back and forth. So we have to allow adequate time making sure there is agreement before, during and after the filming with all those who will be showing the presentation. If all those involved feel they were heard and had input then there will be ownership of the video after it is produced. There is usually quite a lively discussion between the actors, our advisors (nationals-native speakers, on-field workers, and ourselves) so the process sometimes gets lengthy. However, our average time of shooting a 20-30 minute video is about three to four days. We do believe that we need to prepare as well as we can ahead of time, even send an advance team to go ahead of us and work out all the logistics. However, it is our experience that God has always provided the actors and participants that He has wanted in the drama, as we have trusted in Him. We do the possible and He does the impossible! It is quite an adventure of trust, especially because we often go into areas where film crews have not been before and some of the people are often hostile to the gospel. However, a number of times we have used Muslim actors and many have expressed an interest in knowing more about the gospel. On our recent trip to Sumatra, one of the Muslim actors, a prominent traditional singer, gave his life to the Lord just after the filming and now wants to produce indigenous Christian music. God uses many ways to draw people to Himself and we want to be open to His leadings in those He wants us to have in our productions. Field Recording Once the script is finally approved, we number each line or phrase. We use the method of 'one or two lines at a time for a number of reasons: 1. Our production team usually is not fluent in the language of the production, so we need to insure there are no mistakes made in filming or editing, (In all our productions so far, we have not made any mistakes because of this numbering system)
2. The actors can practice one line at a time and then act it out in a speaking manner rather then a reading style, 3. When we prepare to edit, if we don't have numbers associated with each sentence then it is just a long dialogue in an indistinguishable language and we have no point of reference for visual inserts, 4. We record and write down in phonetic lettering the first and last words of each phrase. This is helpful if we have an insert from another camera angle, add other visuals, or again as a point of reference especially in narrative sections, 5. Before each scene is done and there is a costume or location change, we go over and check to make sure no line of the script has been missed. This enables us to re-record and insert any line instead of having to do the whole translation or paragraph over. Narration sound recording There are advantages and disadvantages in using a sound studio on the field. If there is a sound studio available, it does insure quality and noise-free recordings. It also speeds up recording because we do not have to stop for every disruption that often takes place when recording in someone's home. However, often-professional studios are not available in villages or small towns where we are doing the project. Many times we have to use any available room and put up mattresses to cushion the sound. Another advantage in doing the recording in a room, especially with a non-professional narrator, is the aspect of personal warmth and comfort to the narrator who is usually not accustomed to being behind glass in a sound booth. Often the narrator also is concerned with his security and wants to do the recording with people he knows and trusts. We have used a Sony professional stereo Walkman cassette for past recordings. Currently we use a mini-disc digital recorder with lapel or hand-held microphone for field recording. The mini-disc recorder virtually eliminates background noise, hiss and pause "pops" and gives us excellent compressed sound quality. For many narration segments, we transfer the recordings to open reel or videotape and then take out all the numbers from the narration tape. We use our number system sheet to phonetically write out each beginning and ending word. It is a challenge for us to do all this in a largely indistinguishable language that often does not use roman lettering. It often takes quite a
bit of time and effort to make sure the narration flows correctly, however, the result is usually worth the extra work. The acquired indigenous music, sound effects and other appropriate music are later added as background to the narration. Participatory script preparation case studies: Tibetan Buddhist The script had to be agreed upon by over twenty workers among the Tibetan people. We knew that if everyone felt they participated in it there would be a sense of ownership and desire to use the presentation. We also highly valued each worker's contribution. However, it was quite a challenge to make everyone, with different doctrinal perspectives agree. It went through about five script revisions but finally a fully approved script was produced. We had an ex-Tibetan Buddhist radio announcer as our narrator and script consultant. Through our research and interviews we found that there were several evangelistic concepts we needed to address in the script: 1. The need to show that all the "works" of Tibetan Buddhism cannot "pay for the debt". That there still existed a great need for a sacrifice by a holy being to bring us back into relationship with our Creator, 2. The power of personal experience and supernatural powers. (We were able to utilize testimonies from Tibetan believers, who freely spoke about their changed life). Jesus' power over sin, sickness, disease and demons was a dynamic redemptive key in the Tibetan worldview, 3. Compassion is also a highly valued trait. Jesus' compassion shows His tender loving care for all peoples. Also His followers utilizing His compassion and prayer for others also deeply impressed the Tibetans, 4. A message such as "you must be born again" is not really appropriate in the Tibetan Buddhist worldview because they already believe in reincarnation. Instead we used the phrase, "Jesus is the liberator from the cycle of karma." This seemed to really make a positive impact on the people who viewed the presentation. Contextualized Visualize Great care was taken to utilize visuals which Tibetans could both identify and also understand the appropriate meaning. All visuals used in the presentation utilize actual
Tibetan peoples in various aspects of their life and culture with familiar Tibetan settings. Tibetans have a piece of artwork called "The Wheel of Life" that they utilize for their religious teachings. This "Wheel of Life" (Thangka painting) depicts a demon clutching onto a wheel--portraying death and suffering with seemingly no escape. Their painting vividly depicts hopelessness. During the pre-production scripting, we were discussing how to depict the life of Christ. Should Jesus be portrayed historically (Jew) or in robes like a monk? About a month earlier, a missionary working among the Tibetans in Nepal, went to a professional Tibetan Buddhist thangka painter, gave him the Gospel of Luke and challenged him to paint what he read. What he painted, many concurred, was truly amazing. We showed this "new thangka while on a visit to the U.S. Center for World Mission and Fuller. Many missiologists commented that this thangka painting on the life of Christ was a real "breakthrough in missiology" and missons to the Tibetans. Using a cyclical format as most Tibetan thangka paintings do, it goes through the life of Christ in meticulous detail showing the birth, miracles, teachings, Last Supper, death on the cross, burial and resurrection. It was quite amazing that the artist depicted Christ as breaking the cycle of Karma through His resurrection. We used this painting in our video and then added dramatic effects to emphasize the release from the endless cycle of death and rebirth and to emphasize that Jesus is our Liberator from the cycle of Karma. "The endless cycle of death and rebirth which the Tibetans call the Karma chain can be a pivotal point in the Tibetans understanding, because Jesus came from outside to fulfill the Law to break the Karma chain. Instead of being blown out we are brought into a new existence into new life. Christians can explain to Tibetan Buddhists that the Holy Spirit sets us on the new Path towards the pure Karma--that is life in Heaven". (Interview with Passang Angmo, Tibetan Christian, 1988) We utilized many other aspects of contextualized artwork and symbols: 1. The common greeting of hands together at the chest-- that signifying a heart greeting. I put black around the hands to symbolize darkness in the heart and then changed it to gold when the holiness of God entered the heart, 2. The white scarf is used in Tibetan practices as a sign of welcoming and blessings. We used it around the Tibetan man's neck as a sign of welcoming one into God's family and for blessing, (The white scarf has also been used in contextualized Christian baptisms).
3. When the Prodigal Son comes home, the script reads, "He caught hold of his feet... This is a sign of deep humility and being ashamed. Also the gesture of two thumbs together and bowing down is a symbol of repentance. Our Tibetan Christian narrator told us about these gestures. We also asked the participants in the drama, "What sign would you use to show you are very sorry?" and they all immediately modeled a "two thumbs together" gesture. Drama Participants In advance of our coming, we had our field workers in Kathmandu set up the participants in the drama. They thought they had a Christian Tibetan family committed to participate. After we arrived, however, for a number of reasons they changed their minds and decided not to participate there were very few other Christians in the area and even fewer men who were professing Christians. We felt God told us to go out into the Tibetan community and He would provide the participants for us. We walked through a small town where we felt that we were to do the shooting and a Tibetan lady called out to us "Can I help you?" in perfect English. We stopped and one of our workers shared what we needed. It just so happened she was the only one in the community that understood any English. She agreed to help us and in about 30 minutes we rounded up our whole cast, sent them home to practice their lines and to get appropriate attire and in about three days completed the shoot. We also did not know where we would shoot the drama. After a few hours of scouting, we went up to a typical Tibetan house and asked for permission to film in and around the house. They agreed and even helped us with gathering many of the needed props. We gave all the participants gifts and they seemed very happy to participate. During the filming, our missionary friends who spoke Tibetan were able to witness to the actors and house owners. Music Tibetan instrumental music was used throughout the presentation. An original song, sung and produced by Tibetans believers was utilized at the end of the video. Response from the Field
This production is probably one of our more "successful in terms of response. Workers have excitedly been reporting that this presentation is being shown all over Northern India, Nepal, Mongolia, and China with a positive response--even among Tibetan Buddhist monks! It is still being shown at a border welcoming area and in a shop on the holy walk of Tibetans. We have been encouraged from some of the feedback: Tibetans viewing the presentation have been awed and say things like: "Jesus can really liberate me? There are other Tibetans that believe in Jesus!? How can I become a believer in this Jesus? I believe everything in this presentation." (1992 Tibetan worker's letter). Our workers and other mission organizations have been using this presentation with very positive feedback and openness by Tibetans. Other feedback given to us that the presentation is very effective because of utilizing testimonies of Christian Tibetans, worldview shifts etc. and it is best used when the worker can personally clarify some of the points of the presentation. Participatory script preparation case studies: Uighurs We have developed a number of scripts suitable for showing in SE Asia and South Asia. However, even between neighboring groups we have seen quite a few adaptations needed to be made: language, clothing, cultural themes, etc. Examples of these would be, spacial dynamics related to how they conduct feasts and public events, family and gender relations, body positions and gestures, music, etc. Even in Indonesia we found we could not just do an Indonesian presentation and show it to a people group and have them feel it was tailor made for them. Many of our presentations to Muslims we open with a 'Call to Prayer with calligraphy and nice graphics of "Bismallah..." (The Arabic call to prayer). This is especially meaningful in presentations aimed at reaching Muslims. We focus on God-His character and greatness and leave out all references to Mohammed. Films usually open with nice scenery of the area and then focus on a man's search to know more about God. On-field missionaries wrote a good portion of the Uighur presentation. They had lived among the people for a number of years and understood the humor and really did some great contextualization. However, because they were not filmmakers they needed some adjustments from us to make it appropriate for AV. Fortunately, we were able to
input quite a bit on the script via email over the course of two months and had it pretty much finalized before we arrived. In Central Asia many of the Arts are not being funded anymore since the collapse of the Soviet Union, so professional actors are out of work. We were able to get a number of professional actors and their families to be involved in this drama and worked out a fair hourly rate. We gave them their lines a week in advance and then went away for a week to China and asked that they work on them to be ready to film when we returned. Alas we came back, for various reasons they hadnt worked on them. It seems that on every project the actors say, "If you had only given me more time I could have done better". However most Asian societies are face-to-face cultures and no matter how soon we give the script to them it isn't until the film crew is actually there on location that much gets done. They also said "Oh, we can memorize and act out more than one line at a time!" So we said, "OK let's try it", (open for new methods) after a couple of hours however, they agreed that it was best to go one or two lines at a time. We were also in a private house setting where our video lights were draining on the houses electricity (not to mention melting their wires). So we had the actors practice their conversation, the cultural and linguistic helpers confirmed the right words and then the lights came on and we did a few takes. We had observers from a number of agencies present so they could learn techniques for their own local A/V production center. This Higher evangelistic video will be finished in October 1996 and then fieldtested. It was a good co-operative effort among a number of churches and missionaries. The team will also look at the relevance of the production for neighboring Uzbek peoples. The future We feel we have learned quite a bit in the area of "participatory film making" and believe there is a great need for these sorts of tools to be produced for the evangelization of Unreached People groups. We are committed to our calling to reach the megapeoples who haven't heard the gospel, and we believe that we need to see these AV tapes get out more widely through video rental shops, television, personal distribution, etc. We are running a School of Frontier Media to train and equip more workers to produce evangelistic videos. We are also gaining more staff that can help us do more research, pretesting, evaluating and distributing of our resources.
Several areas that we desire to improve: 1. Obtaining more detailed feedback/follow-up, especially from nationals or the target people for the presentation to know how to improve the presentation. We need to ask more questions to analyze the effectiveness of these videos: "What did the video communicate to you?" "What did you think about how Jesus (or a representation) was communicated in visuals, symbols, and via the narrator?" "Would you like to know more about Jesus and the gospel message?" "What did you understand to be the message(s) of the presentation? 2. More Distribution Statistics: How many times the field workers are showing the presentation and percentage of responses at the various levels of the evangelism process. 3. More Field Workers and Nationals to work with us on the Presentations. As the producers, we have some cultural blindness that could prevent us from knowing the right or most effective way to communicate the message. We need more advise from both believers and non-believers in our presentations. Sometimes our "point persons" are western missionaries who do not really know the best way to communicate interculturally. 4. More Time to Pretest. Sometimes we are under time constraints and do not adequately test the script and production and get feedback. We hope to have advance teams that can facilitate pre-testing. It is also good to see how/if changes have improved the program. 5. Wider distribution of these evangelistic videos for short and long term teams, television broadcast and video rental distribution. We also want to maintain the "High tech-High touch" importance of having workers (when they can) personally discuss and follow up those viewing the presentation.
Section Two:
Campaign Methodology
Communication Campaigns By Kathaleen Reid-Martinez, PHD Effective communication campaigns seek to increase their effectiveness by integrating mass media and interpersonal communication in national campaigns for the highest impact of the Gospel message. Most information campaigns attempt to change individuals in one of three areas: their belief structure, their attitudes, or their behaviors. Generally, these campaigns target only one of these, due to the difficulty of bringing about consistent change in all three areas. Unlike information campaigns, the process of developing the whole individual in a relationship with Christ demands that all three be addressed. Thus, any campaign that endeavors to make disciples must wrestle with developing beliefs, attitudes and behaviors as integrated elements of the process of Christian maturation. The goal is to embed and consolidate the belief in Jesus Christ and to have the individual act upon that belief. To achieve this goal, the best strategies of information campaigns must be combined with the best strategies of discipleship. The results can be a great number of individuals who not only become aware of Jesus Christ, but who also have the opportunity to align his or her broader cognitive and belief structures with a newfound belief in Christ and to align his or her behaviors appropriately. Additionally, these individuals can be encouraged to participate in-group settings that can reinforce and consolidate their new beliefs. In order to achieve this goal, a three-pronged approach using media, interpersonal and group communications can be used. Dissemination of the message will occur primarily through a mediated tool, such as video or printed literature. Follow up and discipleship can take place through one-on-one interpersonal channels supplemented by various forms of media, print and electronic. The final step of follow up to bring cohesiveness between the individual and his or her community can take place in through small group communication settings, such as cell group churches. This allows for the important development of Christian community and the individuals integration into that community. While what is describe here is a long process with no quick simple gain, research indicates that campaign messages that produce greater immediate effects may
be less effective in the long run (Cook, Gruder, Hennigan, & Flay, 1979; Evans, Rozelle, Lasater, Dembroski, & Allen, 1970). In the approach recommended here, the primary role of MEDIA will be to expose and make aware, while reinforcing any existing beliefs congruent with the campaign. The role of INTERPERSONAL and GROUP COMMUNICATION is to develop and instill the deeply related beliefs and appropriate behaviors that solidify an individuals commitment to Christianity. I will address communications in three stages: I. Dissemination of Message: Mass Media, II. Follow up and Discipleship: Interpersonal Communication and III. Community Development: Group Communication I. DISSEMINATION OF THE MESSAGE Dissemination is more than just reaching millions of people. Yes, we all want to reach as many of our target audience as we can with our mediated messages, but we must remember that the this process involves more than just exposing an individual to the message. For example, the level of attention paid to our message by the audience member is critical. While exposure may be simply defined as having as having seen or heard the message, attention implies the audience member actively recalls and retains the information presented. Attention, then is a critical factor in the dissemination of the message about Christianity. To gain audience members attention to media messages, several factors must be considered in the message design. Two of the most important ones are interest and credibility, both established by formative discussion with and the involvement of indigenous communities. The message itself must present specific appeals to the interest of targeted audiences. For instance, a more highly educated audience may need an appeal to logic if they have numerous questions regarding philosophy and religion, unlike teenagers or young adults who may respond to a more emotive appeal. Appeal and interests are always related to the innovative design and contents of the message combined with the attractiveness of any characters or individuals used to present or disseminate the message. Whatever the appeal, the message must be organized clearly and succinctly to gain interest. Incorporated into the design must be creative repetition of key ideas, which is essential to achieve audience retention of the message.
Credibility is often considered a primary factor in determining the persuasive level of a message. Credibility must be attained on three levels: (1) credibility of the source, or the one who created the message; (2) credibility of the main characters or spokespersons in the mediated message; and (3) credibility of the story line or other forms of information, such as talk shows discussing a specific topic. The question becomes how do I ascertain what is of interest and is credible to my target audience? STEP 1: Review the Realities Identify high-priority messages that need to be disseminated. These messages should meet at minimum the following four criteria: A) How serious is the problem? What is at stake in this cultural situation? What problem do we wish to address? B) How effective a solution can be offered? Once we have identified the problem, can we offer a viable alternative as a solution? Is this problem that we can address? If so, how should we address it? What approach should we take? C) Is the mass media a suitable means of providing information to solve the problem? Or would interpersonal communication be a better strategy? D) Are there any ethical considerations? Any conflict of interests? What are the intended and unintended effects of the mediated message? What are the immediate and long-term effects? Are both positive? What are the costbenefits? Is this the most cost effective means of solving the problem?
STEP 2: Determine the Context What characteristics of the culture and of the targeted audience most affect your message? What are your target audience demographics, abilities, personalities and life styles? What elements of the culture may instigate and/or maintain the undesired behavior (e.g., animistic religious rituals), attitude (e.g., prejudices regarding other races), or belief (e.g., nationally mandated atheism)? Answers to this may be found through qualitative and quantitative research, including participant observation, open-ended interviews, questionnaire, surveys, and
interviews with informed observers. These sources can help identify cultural issues and events that most effect your message. Next identify any thoughts, feelings, and actions associated with the target behavior. How are these parallel to your audience? For example, is this primarily a culture that demands explanation through scientific demonstration? Or is this an audience that responds more to the intuitive and spontaneous? STEP 3: Develop Target Themes Use the above information to develop the most promising themes within your mediated message. What themes are in keeping with the sociological and psychological characteristics of your audience? Which themes are best presented based upon educational and economic levels of your audience? In addition, be careful to choose the media that is most appropriate for your themes. Base you decisions upon clearly established criteria, such as the least-effort criterions. For example, messages distributed through television broadcast programs can provide information more easily than change values. This suggests that television may be better at telling stories that illustrate a point or providing informational programs than it is at persuading others to a particular value or belief. The key is to analyze your audiences needs through the lens of the capabilities of each particular medium. Then use that medium to its fullest. STEP 4: Construct and Evaluate Using the above information construct messages that are clear and well focused. Answer the questions of what type of appeal is most appropriate for your chosen audience? What type of specific information do they need to change an attitude, belief, or behavior? What should be included? What should be omitted? How should the information be organized? What creative forms of repetition are used to reinforce the message? After the dissemination of the message, evaluate its immediate and delayed results. Important questions to be asked should probe the basic responses desired from the audience. For instance, you could choose to evaluate your success based upon the basic responses often associated with the persuasion process. These could include the following sequence:
1. Were they exposed to the message? If so, how often did they see it? 2. How much attention did they pay to the message? 3. Did they like it and become interested in it? 4. Did they comprehend it? 5. Did they clearly understand what you wanted them to do after viewing your message? 6. Did they want to do what you ask? Or did they become more interested in the possibility of doing what you ask of them? 7. Could they accurately retain and recall the information? Could they explain the basics, if not all the details? 8. Did they have the necessary information to make a decision? If so, did they have the chance to act upon that information? And finally, you must ask, have I developed ways to reinforce the information provided to audience members? If I ask them to make a decision or change a behavior or belief, have I provided means to reinforce those changes? These steps can result in a well-developed, effective mass mediated message. But we must not forget that message dissemination through the mass media is ONEWAY communication. As a result, mass media can provide a breadth of information about Christianity. Little, if any, depth of understanding by audience members can be attained through the mass media. This is in direct contrast to interpersonal conversation, which can allow for great depth of discussion and allows the people involved to become knowledgeable about each other as well as about the topic. So, we must remember that with mass mediated messages, audience members have little or no control over the communication process and only limited knowledge of who is presenting it. In summary, the dissemination process using the mass media is more than just reaching a large audience. The messages must be tailored to meet the needs of each culture. They must be designed to capture the attention of the audience. Additionally, the message design should cause the audience to become interested in the information, to find the message credible, and
to retain the information. Only after this, can we hope the individual will act upon our messages. II. FOLLOW UP AND DISCIPLESHIP Follow up is more than a card. Follow-up becomes an integral part of the communication process as it connects the receiver of the mediated message with the resources to continue the process initiated through that message. Follow up assists the receiver of the message in more fully comprehending the medias message and then yielding to the message through belief and attitudinal changes. As noted earlier, the media can provide breadth of information but fails to provide the intimacy. So the job of the media is to provide awareness and build credibility, while the role of the individuals to provide follow up and personalization of the message. This is where a major transition can begin. For example, no longer is the personal message of Jesus Christ presented via an impersonal medium. Now it is personified in the people of ministry. For the people of ministry, the audience member becomes a known individual with face and name, rather than an impersonal recipient of a message. Immediacy of follow up through an interpersonal relationship is a priority. The audience members must remain spiritually active by connecting with others and learning more about the truths presented in your message. They must being to evaluate the information you presented and process its personal relevance. Simultaneously, follow up becomes a shared activity between the respondent and the ministry team. This results in a greater sense of ownership and involvement by both the ministry team and the respondents, causing a greater likelihood of the respondents continuing their initial response to your message. The reciprocity between respondents and ministry teams demonstrates a sharing of personal experiences. Prior knowledge, experiences, and attitudes of the audience member can be addressed. The individuals predisposition and needs can be met on a one-on-one basis. Stronger ties of identity and camaraderie are established. III. COMMUNITY DEVELOPMENT As new ties are forged between the audience members and those in ministry, new relationships are developed and attitudes and beliefs are changed.
Deeper
concepts of faith are taught and the individual now must re-organize prior beliefs so that they are integrated with their new beliefs. They must be assisted in developing new behaviors in light of these beliefs. This process requires the former audience member to cope with reorienting and re-socialize their lives. A primary function of community, such as that found in cell churches, is to help these individuals make sense of and participate in their environment in a way that is consistent with their new beliefs. A strong community helps this individual adjust to these changes. Group communication modeled in communities helps the individual bond with others of Christian faith, establishing a sense of belonging. This is essential if change of belief forces the individual to be alienated from his or her family or culture. Immediate and personal support can be provided. In a group setting an individuals new belief structure can be enhanced through attitudes and behaviors reflected in others. The group then will allow for practicing and consolidating new behaviors, establishing new social structures, and achieving related tasks. Participation in a group is a public behavior that, in general, deepens an individuals commitment to new beliefs and behaviors. The consolidation process involves the establishing and reinforcing of new behaviors in social contexts. Here the individual may practice new behaviors anticipating that group norms and group dynamics will assist in defining the appropriate enactment and limits of these behaviors. Conformity to the group establishes an understanding of appropriate conduct and provides models for responding to various events, problems, tasks, and people. Response from the group provides necessary correction and/or reinforcement of behaviors. In so doing, the group dynamic can encourage, train, and support the individual. As noted earlier, reorganizing or reorienting individuals related beliefs to their new belief is essential for helping the individual maintain equilibrium within the social environment. The result is a new set of social norms, a new sense of identity and belonging, and a sense of inclusion and control. As a result, the individual can improve the quality of his or her life and the lives of others. This emergence is supported by resources that are readily available only within a group setting.
Groups are essential for the development of the individual. They generate higher levels of commitment and provide synergy to assist the individual in achieving large or demanding tasks with greater ease and speed. In summary, community provides not only a physical point of reference for the individual, but also begins to consolidate a new converts belief and behavior through group interaction. CONCLUSION Closing the loop is the ending and the beginning. The mediated message sent forth began an important process of growth in the spiritual lives of those individuals who chose to respond. The interpersonal and group communication of the ministry community has provided a sense of place and belonging to the new comer as they helped the individual develop deeper and more personal understanding of the mediated message. Now the development of new mediate messages is important. These messages will now serve to reinforce and lend credibility to this new believers faith. Most importantly, allowing these new comers to participate in the dissemination and follow up process, they can re-conceptualize the message in a direct way that assists them in achieving their goals within their own communities. In so doing, a media information campaign can take on an interpersonal dimension within local communities. In the community, Christian values whether overtly or covertly shown in the media can be reinforced by the lives of the communitys believers, which increases the mass medias effectiveness. This process may seem long and intricate, but it is well worth the effort. It allows interpersonal and group communication to complement your mediated messages, thereby reinforcing the Christian values inherent within your media programming. The result is an increase in the effectiveness of your media messages. Bringing those individuals who responded to your first mediated message into the dissemination process closes the loop and creates a more effective communication campaign. In essence what is created is more than a circle. It more closely resembles
a dynamic, unending spiral of evangelism, resulting in active Christian communities throughout a nation.
Case Study of Project Light By Benson Fraser, PHD In June of 1989 the Christian Broadcasting Network (CBN) initiated a major multimedia campaign in Central America. The goal was to reach as many people as possible with the gospel in three Central American countries--El Salvador, Guatemala and Nicaragua. The initial objectives were: (1) To communicate the basic tenets of the Christian faith, (2) To persuade those who do not know Christ to follow Him. This project was to be carried out by utilizing all existing and available media and was to be accomplished in 1990. While a number of CBN staff members were involved in the project here in the States and sometimes made short trips to Central America, producer Stan Jeter was hired and sent to Central America to help direct the project and coordinate all the activities within the three countries. Media Objectives One unique feature of this project was the use and integration of many different kinds of media in the campaign. With the help of a Central American advertising and marketing company located in Guatemala, the project included the use of the following media: radio, television (both spots and specials), newspapers, billboards, several types of Christian literature (tracks, comic books, portions of the Bible, etc.) and outdoor film crusades (the Jesus film). To support the media resources, CBN coordinated evangelistic meetings at various local churches. Furthermore, they conducted several meetings in order to train the Church laity in Christian counseling and in evangelistic follow up. Finally, over one million pounds of food and medical supplies were distributed in cooperation with Operation Blessing. The strategies employed in using these media were coordinated to convey the following ideas: 1. God loves them, 2. People can have a personal relationship with Jesus, 3. Jesus Christ is the answer to several of their social problems (such as drug addiction, alcoholism, violence, family problems, etc.).
In order to implement these strategies specific media buys were undertaken in each of the three Central American countries. Although certain modifications were made in each country the general plan was as follows: MEDIA Television MEDIA BUYS Two, 60-second spots per day (message-type) for the 20 days before the specials Three, 30-second spots per day (advert-type) for the 10 days before the special Bonus spots will be use for additional advertising and follow up Three, one-hour specials on prime-time Monday through Wednesday Radio Two, 3-minute message spots per day on prime time for 30 days before special Four, 30-second spots per day (advert-type) for 30 days before the special Bonus spots will be use for additional advertising and follow up All national networks are to be bought All regional or departmental stations will be bought Newspapers One message ad per day for thirty days before special in each major newspaper One program ad per day for ten days before special in each major newspaper One follow-up ad per day for five days in each major paper, alternating days Billboards Annual contracts, with early start up dates to work in combination with other media. Billboards will carry the campaign theme and other subsequent messages
Television. Although the campaign was conducted in three Central American countries, each with its own challenges and successes, I will confine this report to the way the campaign was carried out in Guatemala. Guatemala is the largest of the three and in many ways represents the primary emphases of the campaign. The focus of the Central American Campaign in Guatemala was television, especially the three one-hour specials. The television outreach was divided into three phases: Phase I--Before the Blitz; Phase II--The Blitz (for Guatemala this was March 26 through March 30); and Phase III--Following the Blitz. Several activities marked the first phase of the campaign that began a month before the three special programs were broadcast. Phase I consisted of the showing of Superbook and Flying House, special 700 Club programs, several spots and promotional pieces. Both Superbook and Flying House are animated programs directed toward introducing children to Biblical stories. The month before the specials were broadcast The 700 Club which is broadcast daily in Guatemala featured one or two testimonies during each program featuring a Central American. In addition several 60-second evangelistic messages were broadcast each day. In addition several daily 30second spots were aired promoting the three prime time specials. The message spots used situations and themes relevant to Guatemalan audiences to create top quality, visually exciting and dramatic spots with a spiritual message. Phase II was the primary focus of the campaign. It was called Project Light and consisted of a three-day series of Spanish language evangelistic programs aired from March 26 through March 28. The programs were entitled Dont Ask Me Ask God, The Superbook Party (targeted to children) and Rescued From Hell (used well-known Hispanic actors to dramatize real life stories of Gods power). Each of these programs was aired on virtually every major television station in the country at exactly the same time on each station each evening. So if people were to watch television during the eight oclock hour of the evenings of March 26, 27 or 28 they would almost certainly have to watch the special. Phase III of the television outreach consisted of spots that reinforced previous messages and provided information for new Christians. Many of the message spots were used to inform the audience to call or write the 700 Club Center for counseling, prayer and follow-up information. The 700 Club continued to air special segments for two weeks but shifted the focus to topics relevant to new Christians.
Radio. CBNs strategy was to maximize the use of radio through the airing of three-minute message spots and 30-second campaign awareness and advertising spots. The three-minute message spots presented dramatic conversion stories that had an evangelistic appeal. The 30-second radio spots introduced the campaign theme and promoted the television specials and other key activities such as the film crusades. Press. Leading newspapers were used as both evangelistic and advertising tools. Stories recounting dramatic Central American testimonies and including an invitation to accept Christ appeared each day for one month before the television specials were aired. Ten days before the airing of the television specials, additional ads were used to promote viewership. The newspaper buys included Prensi Libre (circulation 70,000; readership index 4.5) and Grafico (circulation 40,000; readership index 4.0) for a total reach of 475,000. Billboards. Billboards were used to: (1) carry the campaign theme, (2) provide a brief pre-evangelistic message designed to arouse consciousness of ones spiritual needs, and (3) to advertise the television specials. The billboards functioned to provide recognition and tie-in support with all campaign activities. Thirty billboards were used in Guatemala. Ten were used in the Guatemala department because almost half of the total population is concentrated in this area. One billboard was placed in each of the other capital cities of each Guatemalan department. Cooperative Efforts In order to accomplish its mission CBN sought help from several advertising and media organizations in Guatemala. Since more than half of the population of Guatemala is Indian in culture and language (including four main languages and several dialects) a special strategy was required to reach the entire population. Therefore McCann-Erickson and Publicentro (two major ad agencies in Guatemala) were asked to prepare a study to help plan the media buys. Also, McCann-Erickson was hired to conduct evaluative research on the project. The McCann-Erickson study calculated a 70% reach of the total television population (5 million) during prime time for a total of approximately 3.5 million viewers. (I assume that this is a CUM figure over the three day period.) These organizations helped significantly in planning the radio buys in the rural and indigenous areas. The use of radio permitted programming in the non-Spanish
languages, thus reaching the Indian population, which represents 50% of the countrys inhabitants, as well as those areas not reachable by television. The estimated total reach of radio was 2,906,900. Film Crusades In an effort to communicate with those people who were most difficult to reach it was decided that the Jesus Film was to be used as an evangelistic tool to penetrate isolated villages, cities, and rural areas of Guatemala. Campus Crusades Jesus Film, which is a two-hour film based on Lukes account of the life of Christ, was dubbed into Spanish and other languages or dialects found in Guatemala. The films were also shown in areas where a large percentage of people were illiterate. Several film teams were formed to bring and set up the film. These teams were locally recruited, trained and mobilized and supervised by Campus Crusade leaders. Literature CBNs goal was to provide an opportunity for every literate person to read the Gospel during the Campaign. Eleven million pieces of evangelistic literature were printed and distributed through the film crusades, door-to-door visits and Operation Blessing give-aways. There were five different types of literature distributed. They were: (1) Tracts (10 million), (2) Comic Books (designed for children and the semi-literate), (3) Dont Ask Me Ask God (20,000), Church flyer/posters (50,000), Bible Correspondence Course (the ICI basic Bible Correspondence course). Church Cooperation Thousands of churches cooperated from the three Central American Countries and especially from Guatemala. Church members contributed to the campaign in several ways. They are: (1) Providing personnel for counselor training, film crews and volunteer work, (2) Distributing Operation Blessing Gifts to the needy in their area, (3) Prayer support at every stage of the Campaign, and (4) Providing other support such as housing or handing out tracks. Many of the churches participated in the Counselor Training program initiated by CBN. This part of the program was initially felt to be one of the most important contributions CBN could make to the local church in these countries. These training
sessions consisted of two-day intensive seminars and were conducted by a team from Columbia. Evaluation of the Project During the summer of 1992, almost two years after the project concluded, I interview key Guatemalan pastors, lay leaders, organizational heads and others involved in Project Light. What follows are some of my findings as they related to the project. Most of the comments made by those interviewed focused on issues related to the strengths and weaknesses of the project. Therefore, I will discuss first the strengths of the project then I will focus on some of the weaknesses of the project as described by the participants in the study. Strengths The clearest finding in this study was that the Central American media campaign set the agenda for discussion and debate both within the private and within the public arenas. Comments from both Catholics and Protestants alike indicated that the media had grabbed their attention. Almost every person interviewed recognized the clarity and the professionalism with which the media communicated its message. Comments such as the following were common: - Project Light encouraged a lot of ministers to have their own ministries and their own media projects and played a major role in what the journalist had taken note of. - Historically in Guatemala to speak about evangelical religious programs has been taboo. One attribute of the mass media is its ability to confer status on an individual, organization or issue. The comments from the individuals interviewed in this study seems to lend support to the notion that Project Light provided to be a clear and direct example of status conferral by media. They clearly thought that the project added significance or credibility to at least part of the Evangelical community. The statements below are representative of those that indicate this effect.
- . . .One of the advantages is public relations, giving a better image to the Church in the nation because showing first class programs and good testimonies . . .that gives a better image to the Church, especially in Latin America in which the Church has been stereotyped as a low class type of people and illiterate people, not capable of doing first class things . . . - . . .Help more as an encouragement [than an evangelistic tool]. Many people were indeed attracted to the programming that by almost universal agreement (within Guatemala) was powerfully and professionally done. The outside research organization and the internal evaluations clearly indicated that the campaign motivated a significant number of people to call in to the telephone counselors. It was not as clear how many people actually were moved to attend church on a regular basis and begin the process of discipleship. Although some of those interviewed mentioned that they knew of new churches that were started few could specifically identify one when asked. Yet it was clear that many (I would say over half) of the Church leaders interviewed indicated that new people began attending their Church as a result of the campaign in Guatemala City. Most indicated that the number of those joining the Church would have been greater if they had been better prepared to follow up on the leads provided by the media campaign. . . .Many responded with out really understanding it. . . .People will say almost anything without meaning it. . . .Catholic mind set where you are never sure of your salvation . . . . . .People saved 4 or 5 even 10 or 12 times[multi conversions for an individual] . . .About 50 or 60 new people [began attending Church]
Although there was a clear perception that Project Light proved to be a powerful and significant media campaign, those interviewed voiced a number of concerns. Now let us look at some of them. Weaknesses One of the strongest criticisms of the campaign concerned the problem of how to follow-up on all who responded. Several pastors and laymen indicated that their congregations were not adequately prepared to respond as they felt they should. Two examples of this kind of response are given below: Well, I think there was a weak follow-up. In that area it was not very successful. Churches were not prepared at all to receive the people A similar concern had to do with the timing of the campaign. Many felt there was not enough time to adequately prepare the Guatemalan church for the task that the project presented. It was felt that the time line for completion of the project was dictated by those outside of the country and by those who had little understanding of the situation in Guatemala. Below are some comments that indicate this attitude: . . .There was not enough time to let people now what was going to happen . . . There was a full bargain of media all over the place but I dont think the church was informed and trained to take advantage of that situation. . . .It was very hard to train in such a short period of time [reference to film project] . . .There was a problem--the 700 Club wanted to do everything quickly. . . .There was little time for planning, preparation, etc.
Because we didnt have enough time to communicate about what exactly Project Light was all about, the pastors didnt know what it really was all about. This feeling of outside intrusion, that those from other countries were in control and were somehow better able to make the important decisions, created resentment of the outsiders (CBN). This resulted in a lack of ownership of the project by the local population. Some of the responses reflecting this are listed below: . . .Is to let the church of the country your going to take [control of] the project. I was invited to go and see what was going to happen, but I think that it was something that we were invited to when everything was already done. I dont think our opinions were valued at that time . . . To plan it according to the interests of the organization or churches that are already existing in Guatemala. What needed to be done was to take the time to develop relationships with the pastors. . . .A lot of churches were not thoroughly supportive because they werent sure what they were getting into. Things should have been arranged here [rather] than from there. The planning all came from there then had to be worked out here. A number of other issues emerged from the study. I will not elaborate on them here but will simply list them as they emerged from the data. They are:
The problem of coordination between 700 Club international and local and between Campus Crusade national and local (the blitz vs. the saturation approach). Was this the best use of the resources available? The project seemed to emphasize evangelism at the expense of training and there is no point in evangelizing if we cant follow with discipleship training. Maybe the media works differently in the city--everything is built for speed and mass appeal but you get in the rural areas there is a difference perspective. (The rural population may be less media oriented and more dialogue oriented?) While the project was very successful on one level there are some nagging problems that need to be dealt with in order to undertake future projects that have such a high dependence on the media. As we see more and more projects sponsored and developed in partnership with two or more organizations it is essential that we take into account both the capable leadership of decision makers within the host countries and how to best utilize the strengths of each contributing organization. For example, the difference between organizations like Campus Crusade and CBN can be seen in this study. Campus Crusade focuses more on building relationships and establishing dialogue between Christians and non-Christians, while CBN is more interested in establishing quick and effective ways of delivering the Gospel to people who need to hear the good news. This study suggests that there should be a balance between interpersonal and mediated ministries that will allow both organizations to function more effectively and the message communicated more powerfully. Two important lessons can be learned from this research project. First, ownership of the project and respect of the decision-making abilities of local leaders must be addressed in future communication campaigns. Failure to do so can diffuse the potential long-term effects of the mediated message.
Second, incorporation of people into the life of the Church must be examined in light of each culture in order to enhance excellence in discipleship and ministry. Without appropriate attention to this area, spiritual maturation of new believers can be stifled. Hopefully, this and similar projects will raise such issues as these to the forefront of the public agenda and debate.
New Lessons on Adoption Models used in Media Mapping By Mark Snowden, MA Media field personnel have joined church growth specialists in advocating media map development. The maps trace or sometimes forecast anticipated media applications during a church growth strategy. An example from the Yao Project in Malawi in the early 1990s developed a media map that used several media. In a linear fashion, the Yao listened to radio programs, attended an event such as a medical clinic or Christian movie, was presented with literature or audiocassettes depending on their literacy proficiency and was involved in a chronological storying of the Bible class. At the storying sessions, which served the strategy much like cell Bible study groupings, the non-Christian was introduced to a Christian who used interpersonal communications techniques to lead the person to a personal relationship with Jesus Christ. After conversion, the new Christian had radio, literature, audiocassettes, storying and new friends to help them mature into (hopefully) reproducing Baptists. This spiritual decision process is based on a step-by-step process. Media strategists have allowed that the Holy Spirit moved in several people's lives and they did not specifically follow the pattern. What's going on here? And what about certain tribes that make a group decision following the wisdom of their leader? How does the planter account for those who do not follow a systematic one, then two, then three approach? Are there handles that can help explain what God is doing in the lives of the elect? There are several internal (missionary-oriented) reasons that media maps are attractive to church planters and media producers. First, it is possible to save money because only the crucial media are made available to the target people. Second, there is a certain orderliness that helps keep momentum moving forward and avoids apathy or boredom from the target people. Third, media maps are extremely useful in explaining to colleagues and donors how and why certain media need to be applied. In some cases, the internal reasons might need to prevail, but the careful strategist should also consider the preferences of the target people. Appropriate media can be identified through specific audience or reader research, but behavioral response may be a little trickier to discover. There is no less than four
adoption of innovation models available to strategists. They compliment the media mapping approach, but somewhat alter the timing of the media used in a strategy. Four Adoption Models The realm of social marketing offers evangelists and disciplers more applicable theoretical models than many of the tools derived from consumer marketing research. In their book Social Marketing (Free Press, 1989), authors Philip Kilter and Eduardo Roberto list four adoption models: 1. LEARN-FEEL-DO -- widely used with two basic conditions: A. Potential target adopters become highly involved in the adoption objective B. The target adopters perceive clear differences between the adoption goal and its alternative. Information is needed to heighten the target adopter's awareness and attraction to the innovation. Communication must be clearly understood. 2. DO-FEEL-LEARN -- the target adopts the idea or behavior tentatively. Usually there is a change of attitude related to trial and error in the process. Usually the target adopter has been pushed or developed an attitude toward "better learning." There are two bases for the do-feel-learn approach: A. Cognitive Dissonance Theory: when a person is forced to make a choice between alternatives that are very similar, then it is likely that the adopter will follow the decision by developing a somewhat more positive attitude. B. Attribution Theory: This can be called, "believing is seeing." When the target adopter has not "adopted" the idea or behavior, then the person feels they do not have a positive attitude. However, if they do give it a try and do adopt it, then the person reaches a conclusion that they probably have a positive attitude. 3. LEARN-DO-FEEL -- The target adopter makes their choices based on their familiarity with an idea, product or service. Usually this happens through numerous repetitions of mass mediated messages. The satisfaction element of the adoption evaluation actually occurs after the initial trial. This deferred experience is usually tied to trial product
samples or single "challenge" events such as "no smoking days" or "no risk offers." One church even has a 100% tithing guarantee--if your needs are not met in the month of trial tithing then the church will reimburse you the tithed amount with "no questions asked." 4. MULTIPATH -- This model is a synthesis of the other three. Multi-path is important when the target adopter doesn't have much faith in the credibility of the communicator. When doubting is present, the target adopter may start by viewing demonstrations. The multi-path model has three sequences: A. Sequence 1: Learn-Feel-Do Interpersonal communication is the key to building credibility. B. Sequence 2: Learn-Do-Feel Mass media can shape beliefs which leads to a trial adoption. This overcomes the credibility barrier. C. Sequence 3: In this scenario, the target adopter keeps slipping back into nonadoption and attempts repeated trials until hopefully the adoption takes. Understanding "Learn, Feel & Do" In each of the four adoption models, three elements play a key role: learn, feel and do. "Learn" is the cognitive processes of the mind. Learning is tied with motivation. Motivation comes through identifying problems and providing channels of clear communication. Studies of opinion leaders and how to influence them are important in the learning stages of adoption. "Feel" is the affect portion of the heart. Communicators must know the specific triggers for a target people that affect beliefs, emotions and influence. The triggers are usually the needs such as excitement, novelty, acceptance, love, catharsis, the need to match or imitate others' behaviors. Communicators should try many opportunities for personal involvement through fellowship or other contact points to develop relationships (trial adoption). "Do" is based on one's volition. A target person's will is displayed in two ways (1) trial adoption which can be very tentative or (2) committed adoption which includes continual doing, believing and actions. The will is often related to overcoming risk. The amount of available information appears to be inversely related to perceived risk. The more information understood by the target receiver helps reduce risk. This puts the
burden of communications responsibility on the planner to effectively deal with psychological, physical, functional and financial risk. The target adopter is likely to behave in a certain way when the required changes are equal to their expectations. The news gets even better because when conditions exceed expectations, the target adopter expresses delight and will usually repeat the behavior, including telling others of their pleasure. Plugging in the Media When planners approach a target people, surveys should be conducted for appropriate media and then serious consideration should be given to how and when the media will be introduced. The planner should consider several categories of media: electronic (TV, radio, cassettes), print (books, tracts, periodicals), oral (storying, personal contacts) and platform media (drama, puppets). A checklist for planners would include developing a profile of the target peoples' culture, i.e., a worldview. The worldview document would include levels of literacy and delineate which media would not only fit within a realistic budget, but could be assumed by the new Christians in the future. Application of media should be clustered in mini-cycles that account for the four different adoption models. The temptation is to apply all the media at once in a type of blitz campaign. Mass media can often work in tandem to complement each other and certainly form a powerful force, but the effect may be short-lived. To complicate the matter, the target people may or may not respond as expected. It is best to test the media to be used among small subsets of the target people. Expect, plan and budget for revisions. Anticipate the gaps and barriers that may lie between the target people and their adoption. The Holy Spirit is already at work in the lives of your target people and will always have surprises for the planners. The four adoption models may provide a hint for what God is doing among a target people.
Section Three: How does Media Communicate?
THE GRIOT STORYTELLER AND MODERN MEDIA By DH
ABSTRACT The griot, or African storyteller, was and is today, the main conveyer of the collective wisdom of the tribal peoples of Africa. Stories are presented in a stylistic way and are associated with great enjoyment. Even today among the rural Wolof of Senegal people gather in village squares to hang on each word the griot says. In fact, the Wolof are Muslims, about two million of who live in Senegal. Large percentages are non-literate and the griot reinforces cultural norms of their adopted Islamic religion. There are many intruding influences on the cultural status quo of human beings. Culture is not static, rather transitional. Historically, this cultural status quo was influenced by increased interaction between villages, development workers desiring to drill wells to bring clean water to the villagers and by medical workers with improved heath care and reduced infant mortality. In many ways, these so-called backward cultures were wrenched into the 20th century. Culture was ignored. Infrastructure improvements were abandoned because they were extra cultural and not desired by the villagers. Innovations which took the west hundreds of years to adopt are pushed onto less developed peoples and if they do not adopt these innovations, they are called laggards by the diffusion researchers. In this paper, I will look at the village griot, his influence on the peoples of West Africa and India through two case studies. The first case deals with the Griot as opinion leader in facilitating change in Nigeria. The second case is based on a 1984 project I undertook in southern India using a traditional folk singer, or Villaputu artist to stimulate social & religious change. I will address the parallels between the Griot and modern media. My conclusions will be that modern TV & cinema does not occupy the same place as the griot in our society. TV & cinema do wield great influence and do communicate culture. Although they are more pervasive in our lives, modern media can provide mixed messages to the viewers. Culture as glue Since Kwasi was a child and his father and grandfather and, yes, great-greatgrandfather Kwasi and his entire village lived collective communication in the cool shade of the sacred boabab or mango trees in their villages. Beneath the palaver tree
misunderstandings were resolved and critical community issues were discussed under the direction of the village elders. Villagers explained points of view and together, through group consensus, reached a final decision. But the palaver tree stood for more than group discussions and problem solving. The tree was the place of the festivals, the harvest celebrations and where the traveling storyteller would set up his camp in the evening to spin the tales of a place & time far off and free from the worries of rural farming. (Land 1992) The palaver tree and the storyteller, or Griot, was, and still is, a place where culture was communicated initially and then reinforced time and again. Culture is defined for the purposes of this paper in the anthropological sense: as the way of life, the complex whole that consists of everything we think (ideas and ideologies), everything we do (norms and patterns of behavior), and everything we have (artifacts) as members of society (Eskamp and Swart 1991). This communication by griot was an essential part of everyday life, something of excitement, novelty and the sameness of hearing favorite stories again. Coletta (Riley 1990) describes this holistic framework referred to as culture as traditional values, indigenous roles and leadership patterns, formal & informal associations and the interaction between these groups, as well as the flow of influence between these subsystems and other social systems. Culture and gradual change Culture is not static. It is transitional. These transitional changes are less apparent here in the west because we are used to varied inputs. In 1985 when director Robert Zemeckis shot and released BACK TO THE FUTURE viewing habits in the USA were limited to 10 network stations. Since then, cable and Direct Broadcast Satellites (DBS) have greatly increased the viewing options. This increased media input makes those in the west more open to change. Changes are expected and most have stories about how things are done "radically" different in just a few years- an example is how Americans spend their leisure hours. When I was growing up in the 1950s (and after TV became part of the entertainment) a lot of time was spent watching one of the three channels. Viewing was "non-selective" as Gerbner discusses in Cultivation Theory. Now, most Americans have 30-60 channels and selective viewing or "channel surfing" is far more common. Evenings are spent watching bits and pieces of many programs. When
my Dad was growing up in a poor section of rural Los Angeles in the early 1920s, he & his family spent time reading, listening to the radio, or, in his case, making mischief outside. The commonality is that each of these examples all looked to mediated stimulation and entertainment of one kind or another. Changes in attitudes are inevitable. A significant example are attitudes toward gay & lesbian lifestyles brought on by the gay & lesbian lobbys five year effort to include more actors in prime time sitcoms who were of that persuasion. During the season when Ellen DeGeneres came out of the closet and announced she was a lesbian, there were 35 main supporting characters that were gay on various network programs. The result is the viewer comes to accept what they see on television. This impact of film and TV on the sexual mores of the viewers is easily seen in the increased rate of teen pregnancies and divorce in our society. Culture and abrupt change In the rural areas of Africa, Asia and Latin America, the transitions are more abrupt. The west was "ushered" into the 20th century, now self proclaimed development workers "wrench" the so-called "under-developed" into the 20th century. And when they don't adopt the "innovations" that took us hundreds of years to adopt, we call them "laggards" - not a politically correct term! The 3rd World (or is it more PC to say 2/3rd World, or developing nations) is expected to adopt democracy when they are used to thousands of years of consensus decision making under the palaver tree. In recent years this decision-making style evolved into paternalistic chiefdom rule. Certainly, development workers have learned that culture must be understood in order to communicate. But culture should not be used as a tool to convince the "target" group of what is the modern way to approach "life." As Colletta states in "Tradition for change: Indigenous sociocultural forms as a basis for non-formal education for development," (Riley 1990) "In order to ensure that behavioral change is substantial, cultural and structural changes would be mutually supportive... designers of development programs need to conceptualize interventions from a 'holistic' framework, using the community, rather than the individual, as the prime unit of intervention..." (Page No. 303) Traditional culture and change case studies Case Study #1: Oral Media in West Africa and the Opinion Leader
Traditional or oral media is defined as plays, puppetry, songs and stories, music and drumming, singing & dancing, miming and storytelling and their settings which form a participatory network of communication that is a vital part of the development process. These are based in the social & cultural realities of rural Africa. Frank Ugboajah (Riley 1990) defines these as "oramedia" to denote media represented by a "diffusion network of lower chiefs, age groups, the marketplace, women's organizations traditional priests, stall heads, village and the indomitable village crier"! Some of the elements, which make up the oral communication tradition in Africa, have been well documented. They include the performance aspect of the communication setting and the possibilities for improvisation. A Griot can arrange their materials as they please and add new twists to a well-known plot. The determinants are the context of the performance and the inspiration & skill of the performer. Given the number of occasions in village life, for example naming ceremonies, puberty & circumcision rites, marriages, communal work, harvest and religious festivals it is easily understood that the performers could integrate health & nutrition information. Another area of oramedia is the use of the African proverb. The proverb is used to introduce new ideas and practices, as well as inculcate morality and reinforces cultural beliefs and attitudes. Proverbs have a great deal of authoritativeness in parts of West African societies and associated with "experts" in the community. A person who shows evidence of spontaneous mastery of their usage is held in high esteem. In an attempt to understand more about oramedia, the Nigerian, Fiofori (Riley 1990), engaged six griots in three towns in River State, and conducted a content analysis of many of the traditional stories in their repertoire. This could be considered as an application of Roger's "Entertainment-education" model. Entertainment-education is defined as putting an educational idea in an entertainment message in order to achieve behavior changes (Nariman, 1993). Fiofori's analysis indicated the "loading capacity" of the stories and their infrastructural content and meanings. Together with the performers, he developed ways in which information on family planning could be integrated. The stories became part of the performer's story list and were performed in settings where the audience could ask questions, which the performers were ready to answer. Fiofori learned that when traditional media loaded with pertinent information that is situationally relevant, the resulting song or story can be educational as well as entertaining. He learned that audiences accepted and enjoyed the way the "Knowledge"
of the innovation (family planning) was integrated into the familiar stories, and that the inclusion of "foreign" content did not so change the original story so that it would lose it's traditional meaning. He worked carefully with the storytellers and a "simple methodology was worked out to avoid overloading the content categories of messages infused into the familiar stories." This case study in Nigeria utilizes the professional oral narrator as an opinion leader in the change process. Because he uses a familiar medium and the new "information" is integrated into that format it is more easily accepted. Both the knowledge, persuasion and possibly decision stages were addressed. Case Study #2: Oral Media in India: The Villapatu Song format India, with its rich and varied culture is host to literally thousands of traveling traditional theater and singing troops. It is an exciting time when a troop visits a remote village, sets up its rudimentary sets and embarks on telling the tale of one of the Hindu epic stories about the many gods of Hinduism. Large shadow puppets are used and the story is told in song, dance, puppetry -- tied together by the adroit narration of the master storyteller. These nights of epic storytelling last from sunset until the early hours of the morning for not one night, but for days and sometimes weeks - it depends, I suppose, on the money they receive from the villagers. There are also troops of traveling musicians who play and tell amusing stories. One such format in south India is called Villapatu ("Bow singers" in English), after a longbow type of instrument that sounds somewhat like a guitar. Villapatu is a format whereby a leader narrator with his "villa" sits in front of a small group of musicians. The leader is usually an older man and the rest of the players are younger. The troop arrives in a village square and sets up. As they start to play, the crowd gathers. The attraction comes from the interaction the young men have with the old man. A story might start with a welcome to the villagers by the old man. A sample dialogue: OLD MAN: Now welcome to our story, we want to tell you an old, old story.. YOUNG MAN: Older than you, old man? OLD MAN: Yes, older than me. Now shut up whelp... YOUNG MAN: Can anything be older than Rajiv? And it goes on. Song, story, banter, jokes, etc., for hours.
During this author's term in India, the villapatu format was selected as a possible way to communicate knowledge of a social innovation, that of Christianity. This format seemed to be suitable to present knowledge of a fundamental truth of Christianity in a format that was acceptable to a Hindu audience. As the Villapatu storyteller was an opinion leader and somewhat of an authority, it seemed an ideal format to adapt. During the first two months, a search was made in the south-central city of Bangalore for a suitable singer -- one that was older, yet young enough to be an innovator. This was important as the church had rejected such formats because they were usually used to tell stories about the Hindu gods. After identifying the singer, a man named Ezekiel George, a group of advisors was established and recordings purchased to ensure we got the format correct. After discussions, the Biblical story of creation was chosen as the first in what was intended to be a series of cassettes. A band of musicians were retained and the leader, Ezekiel George, started the process of composing the story and developing it through a series of improv sessions in a local recording studio. The songs were recorded and tested with a small group of Hindus and some Christians. A local area was found and permission gained to erect a culturally correct platform with palm fronds and straw. The ornamental Villa bow was made and the costumes sewn. Word of mouth was advertisement enough. By the time the showtime arrived, many hundreds had crowded empty area. Children climbed trees, sat on fences and parents shoulders. The performance lasted several hours because the audience wanted parts repeated and because of the interactive nature of the Villapatu format. The comments afterward ranged from nominal to well interested. Just as many thought it was Hindu as thought it Christian. All were entertained. Our research was inadequate. One solace was that the cassette was released to the secular market and sold well for the next year. Ezekiel George tried to record another cassette, but was unable to get local support of the Christians. This case study is again related to the knowledge stage of the diffusion process. It also uses a participatory approach to message development and adapts a familiar storytelling format in the process of a social innovation. It was a project that could have used a more formal formative evaluation process. One area that would be interesting to understand more about is whether the Hindu Villapatu format overpowers the Christian content so much that the audience did not recognize that it was new "knowledge."
Culture and media relationships As we consider these two case studies and the dynamics of the decision making process within cultural forms of storytelling communication we see some similarities between these forms and cultural communication via mass media in the west. In both case studies, culturally familiar storytelling formats were used. The listeners expected to be entertained and were more open to the innovation. The message was clothed in the acceptable culture trappings. The griot used story structures, the same instruments, locations and cadence. What was different was the interwoven messages that was more acceptable over time. For example, one reason that TOUCHED BY AN ANGEL (TBAA) is so popular in-spite of its religious content might be because: 1) it is presented within a culturally acceptable format of the sitcom; and 2) it is personally non-threatening and there is a renewed interest in angels here in the USA. A colleague of mine recently bought the first two seasons of TBAA for translation into Mandarin and transmission to 11 markets in China. It will be interesting to see how a Buddhist viewer will react! Culture and transference In considering media impact in other cultures we need to take cultural transference into consideration. For example, India is the largest producer of feature films in the world. These films are based within the cultural norms of the Indian based on a formula (three songs, two dances and a fight). In 1984, India produced 900 major features per year in commercial cinema but only had two television channels. During my 1998 visit, India had 60 cable channels with markets like Bangalore having 700,000 homes connected by cable! In fact, every major city is wired by cable. This expansion of infrastructure was driven by the abundance of cheap western programs delivered by Star TV and the many satellite networks that saw the huge economic market in Indias burgeoning middle class. India entrepreneurs started importing American films, sitcoms and finally soap operas and transmitted them in English. Soon the demand for lip sync translation, or dubbing, created an entire industry. Hollywoods finest were dubbed into Hindi and soon the immoral, consumerist culture represented by FALCON CREST, BOLD AND BEAUTIFUL, GENERAL HOSPITAL, YOUNG AND RECKLESS and SANTA BARBARA was apparently adopted
by the young. Now, however, it is the young and their fascination of ANYTHING American who are leading the way to cultural transference. (Henrich 1998) In an article in INDIA TODAY, Sundeep Chakravarti says that the USA is simply no longer the foreign hand (as in oppression), its getting to be the mind, body and soul as liberalization, brands and TV shape much of how urban India speaks, dresses and just is. Young Indians have an agenda not plans; they do lunch; they go for it! A Kannada language director wanted a block buster so he shot his film in the states and named it America, America. Chakravarti also talks about the obsession with American brand names and talks about youth lounging around in what could only be called brand names all of the teeny boppers, without exception wearing Levis hipsters, Reeboks and chewing Wrigleys gum. This worries people. A culture minister from Maharashtra state says, There is no need to keep away from American culture, it's part of the world. But in embracing it, people tend to cross limits. I wonder how deep this craze will go. A friend (Doss 1998) in southern India who works with high society models as a photographer feels that this move toward Westernism is just skin deep as these ladies will still accept the decision of their fathers in a marriage arrangement. It is clear that Indian will only change slowly, especially as it relates towards western thought. Culturally skin deep In this paper we have examined the impact on culture that both the griot in West Africa and his counterparts in southern India have had historically on the re-enforcement of cultural norms. The griot and the villaptu presented the status quo. In rural India, that message would re-enforce the power of the landlords, parental rights to demand brideprice from a girls parents so the groom will marry them, and a comprehension of the Hindu pantheon of gods and godesses. We also saw that the modification of these indigenous media can be used to initiate change in rural societies. With the penetration of these cultures with foreign television, the griot persona is supplanted by the pervasive media influence. Now, the young are not presented with the status quo of the traditional storyteller but impacted by the innovative approaches to human relationships. The concept of the griot and villaputu storyteller is not transferred to modern media because of the innovative concepts media presents.
Culture, media and Christianity It is clear that this pervasive impact of western media in traditionally resistant cultures like India that it is the young and their fascination of ANYTHING American who are leading the way to cultural change. It is possible this will mean an openness to Christianity a religion which has not penetrated more that 2% of the population in over 300 years because it was considered a western religion. Turn of the century missionary, E. Stanley Jones in CHRIST ON THE INDIA ROAD, made a radical statement when he said that Christianity would not see significant inroads to Indian society until the India saw an Indian Christ. Not an Indian Jesus, but true believers willing to live a life of sacrifice. Our goal as missions professionals is to understand how TV can be used to impact other cultures with the true gospel!
Bibliography Ansu-Kyeremeh, Kwasi. "Cultural aspects of constraints on village education by radio". Media, Culture & Society, SAGE Vol. 14 (1992), 111-128. Beltran, Luis. "Alien Premises, Objects & Methods in Latin American Communication Research". In Rogers (ed.) "Communication and Development: Critical Perspectives", SAGE (1976) pp. 15-42. Doss, Rajkumar. Personal conversation in Bangalore, India. 1998. Epskamp, Kees & Swart, Jaap. "Popular theatre and the media: The empowerment of culture in development communication". Gazette 48: 177-192, 1991. Land, Michael. "Ivoirien television, willing vector of cultural imperialism", Howard Journal of Communications, Vol. 4, Nos. 1&2 (1992) pp. 10-27 Melkote, Srinivas. "Communication for Development in the Third World: Theory & Practice," SAGE (1991) Mutava, Dominic. "A Zambian experience with radio farm forums", Media in Education and Development, December 1987. Nariman, Heidi Noel, "Soap Operas for Social Change: Toward a Methodology for Entertainment-Education Television," Praeger (1993). Obeng-Quaidoo, Isaac. "Assessment of the experience in the production of messages and programmes for rural communication systems: The case of the Wonsuom Project in Ghana," Gazette 42: 53-67 (1988) Okunna, Chinyere Stella. "Small participatory media technology as an agent of social change in Nigeria: a non-existent option?" Media, Culture & Society, SAGE Vol. 17 (1995), 615-627. Riley, Marie. "Indigenous resources in Africa: Unexplored communication potential," Howard Journal of Communication, Vol. 2, No 3 (Summer 1990), pp. 301-314. Rogers, Everett. "Diffusion of Innovations". The Free Press New York (1995)
Abstract: Education Entertainment Programming By DH Introduction This abstract will deal with the education-entertainment or pro-social episodic television programming format. Another popular term for this genre is the soap opera. There are numerous studies done on entertainment soaps around the world. In the USA alone some 50 million Americans are fans of at least one soap. These American soaps are exported around the world, dubbed into other languages and are representative of the western life style to virtually millions. In India, the American soap, THE YOUNG AND RESTLESS, has been dubbed into Hindi and reaches into millions of cable homes in major Indian cities. Now, these cultural imports reach remote rural villages via private and community owned satellite dishes in a language the viewers understand. It is not only the USA that exports its soaps. The Australian soap Neighbors is extremely popular in various parts of Africa. Entertainment soaps are not specific to the West. In Brazil, typical viewership for prime type telenovelas (literally television novels) enjoys ratings of 50 percent or 60 million viewers. Indias burgeoning television industry (over 60 TV channels) produces dozens of entertainment soaps and the demand for scriptwriters has forced production companies to start writing schools. India has long been the most prolific producer of feature films (over 900 full length formula feature films in 1995) and the existing writers simply do not keep up with the demand. In addition, relaxed import restrictions for foreign programming has created a market for TV shows and films with thicker or more complex plots. Egypt is another example that has migrated from a producer (and regional exporter) of feature films to a producer of entertainment soaps. Entertainment soaps display a number of common characteristics: 1.)They are sponsored by advertisers; 2.) Have low production costs; 3.) The content is slow moving; 4.) They have a main plot with as many as five sub-plots; 5.) Most taping is done indoors and; 6.) Only one or two sets are used. Educational Adaptations In the late 1960s, Miguel Sabido, a Mexican writer-director-producer, adapted the entertainment soap format to produce programming to educate viewers on certain pro-
social issues. These issues included literacy, family planning, status of women, child development, etc. Because the programs followed an entertainment type format each series earned high audience ratings and were successful in reaching its educational goals. Sabidos methodology is well documented in the book, Soap Operas for Social Change by Heidi Noel Nairman. Sabidos success inspired the production of numerous education entertainment programs. Between 1984-85, the long running series HUM LOG (We People) communicated such issues as the status-of-women, family harmony, and smaller family size. Other education entertainment soaps were produced in Kenya, Nigeria, Egypt, and Turkey to communicate similar issues. Future papers in the Media Effects Series will deal with education-entertainment soaps in Peru (SIMPLEMENTE MARIA), India (HUM LOG) and others. In addition, non-television forms of education-entertainment methodology will be addressed. Why are they effective? Some of the reasons why education entertainment programming formats are so successful revolve around: 1. Longevity. Most pro-social soaps are long running. Sabidos eleven pro-social series averaged 160, 30 minute episodes with the one on adult literacy running 280 shows. This allows for the main pro-social message to be communicate over time and not in one hour long program. 2. Networked Approach. Sabido (and succeeding producers of pro-social programming) did not work in isolation. There was always an existing agency that provided the associated services. For example, VEN CONMIGO (Come with Me) provided specific information on a literacy study program available to the viewers. This was done within the context of a number of imbedded values like life long learning and self respect. By the time the characters decided to enroll in the course, the demand for printed materials far outstripped the stock! Most educationentertainment efforts to date have had the strong endorsement of the host government which provided the infrastructure and initial air time free of charge.
3. True to life. Most viewers can identify with the characters. Unlike many entertainment soaps, the characters in pro-social soaps are more representative of the average person. 4. Role model identification or parasocial interaction is when the viewer identifies with the performer so thoroughly that they pretend the relationship is not mediated, but true to life. (This will be covered in more depth in a future Media Effects Abstract.) For example, in SIMPLEMENTE MARIA (Peru), when the popular star Maria bought a Singer Sewing machine on the show, the national sales of the machine swelled making the company a net profit of $20 million in Latin America. When Maria and Estaban got married in the 225th episode, over 5,000 people showed up in their wedding best with presents and flowers! 5. Well researched and planned. Using a formative evaluation research technique, the series is planned out several years in advance. Sabido developed a method of charting where he knew from episode to episode where his three categories of characters would be in relation to the pro-social behavior. (Characters for the behavior, those against the behavior and those who were undecided) A psychological, demographic and socio-economic profile was made for each character. This is similar to the American practice of developing a series bible that contains in-depth character descriptions, main plot line and at least three subplots for the entire life of the series. This allows several writers to do scripts and still maintain the feeling of the series. 6. They are commercially viable. For example, HUM LOG attracted advertiser support right from the 2-3rd episode. Maggi noodles grew from a small local company to a national phenomena. In Mexico, all of Sabidos soaps were income earners. Lessons Learned Clearly efforts to motivate resistant people groups with religious messages must involve a long term effort. Communicators must understand the religious and traditional cultural belief systems, as the ever changing popular culture of the young. This requires specific research efforts and strategy development that will lead to systematic, long term
efforts of witness. Efforts must be made to mainstream locally produced programs into 10-40 Window countries that have traditionally been resistant to witness efforts using mass media. Steps to implementation 1. Networking. Media groups need to work together in order to produce effective mediated programming 2. Research. This network should allocate funds jointly to retain qualified
media researcher, both on a literature review of published information, but on an on the ground effort using a combination of qualitative (observation, focus groups and in-depth interviews) and quantitative (carefully developed questionnaires). This research should be long-term with a researcher(s) in place in each major resistant group. For example, a person in based Calcutta and researching popular attitudes among the Hindu culture could produce a series of papers and methodologies to help each sponsoring agency. 3. Strategy development. The body of knowledge would help, along with a
national church (where existent), to develop a strategic approach to using the media in an education-entertainment format. 4. Co-production. The agencies would pool existing finances and personnel
resources to provide the start up capital to produce (for example) an educationentertainment soap opera which would be commercially viable 5. Research. Using the formative evaluation model, the researcher would
continuously conduct audience research. Conclusion This education-entertainment approach could be used anywhere in the world. It would best be used in specific resistant regions where the exponential growth of television has far outstripped available programming. It will take a concerted investment in time and effort by several agencies jointly financing first the researcher and then providing the startup capital to produce a short pilot series.
Language Dubbing Effects By DH Abstract This paper will discuss the variation of thematic understanding and plot comprehension between an English film shown in English and a Kiswahili- dubbed version. This will be based on data collected in Nairobi, Kenya from 22 men and 36 women and analyzed according to: theme, plot comprehension, character recognition, cultural perceptions, language preferences and synchronization. Four of the groups who viewed a western film entitled, The Hiding Place in either English or Kiswahili had difficulty identifying the main plot points, location and historical placement. It is certain that educational level and exposure to western media increased the ability to perceive the themes. Both groups that viewed Consequences (produced in Zimbabwe and dubbed to Kiswahili) comprehended major plot points, character names and motivations more completely. This study also addresses other factors affecting comprehension, including: familiarity with the story, exposure to the media, exposure to western accents through work relationships and the effect of single viewing on comprehension. This is an essential concept to understand as the moving image has an increasing global audience. The influence of western media, for example, is causing Indian film producers to modify the basic "Bombay formula" (three songs, two fights and at least on dance) with thicker plot structures, more sex and western values. This is true in other countries also. What is the impact of this influence on non-western cultures? Introduction Language dubbing or Automatic Dialogue Replacement (ADR) has been used by Hollywood extensively to make its films understandable to non-English speakers. For example, hundreds of recent releases of Hollywood films are dubbed from English into German, French and Italian. These are large secondary markets and mean a lot to the industrys worldwide income. Few films produced in Italian, French or German are ever translated into English, and when they are, the only viewers are the so-called art film lovers (Durovicova, 1992). Few Hollywood-produced narrative films have been dubbed into African languages. Observations of the marketplace and discussion with African producers only
allow one conclusion--the market is simply very small financially. As a result, Francophone Africa receives French films and French-dubbed American films, Anglophone Africa receives English films, etc. (Gabriel, 1992). Kilborn (1993) states that the larger and more economically powerful the country the more likely that dubbing will be done. When Disney eventually invested the huge amount of money necessary to dub Lion King into Zulu (Disney press release, date unknown) it was because Disney was counting on the emergent economy represented in the new South Africa. It is more likely that the publicity factor figured into the bottom line, as opposed to direct increased income from Zulu theatergoers. If Disney believed the market was big enough in South Africa, they would dub more of their titles. Personal research in South Africa has not located a source that can provide data on the dubbed version of Lion King and certainly have found no research on audience response or box office receipts. Research Questions The following research questions are explored in the present study: 1. Is there a difference in the way that viewers in Kenya identify the theme in a film in original English and a Kiswahili-dubbed version? 2. Does Kiswahili language dubbing improve comprehension of that theme for Kiswahili speakers? 3. Do demographics and religious conviction influence the way viewers perceive the themes of a dubbed film? 4. Is there a significant increase in theme and plot comprehension by Africans of a film produced in Africa in English over the dubbed Kiswahili version of the Western film? Review of the Literature There has been little published research on the language dubbing of dramatic films. However, there are a couple of dissertations and a number of journal articles that deal with how dubbed films affect comprehension. A side issue, however, is the effect of Western filmic styles and the perceptions of the African audiences. Ukadike (1994) and others imply that the classical three-act film style may not be as important to African audiences as to western audiences. The fact is that few African stories come to a
resolution--a necessity in the three-act structure. If African films are to be a true representation of African culture, then traditional filmic approaches do not necessarily need to be adopted by the African filmmaker or television producer. New styles and approaches must be developed that express the heart of traditional African culture. It may be difficult for African filmmakers to develop a truly African style as western films are held as the ultimate in style and quality. My discussions with personnel at East Africa's premier film training school, the Kenya Institute of Mass Communications (KIMC), found that the curriculum and choice of faculty is highly influenced by the multilateral financing. KIMC has had American, German, Swedish and Japanese technical support staff over the last 20 years. Mitra (1993) discusses the issue of the signifying influence of television on culture and that it therefore reinforces existing cultural norms. Thus, western filmic styles and stories signify foreign cultural practices to the audience and, therefore, undermine the more traditional cultural practices. The following are descriptions of the relevant literature directly related to the process of automatic dialogue replacement, related literature to specific African culture and media effects research. Orality and Film Structure Klem (1995) discusses at length the fact that Africans are not literature oriented. In his study in Yoruba-speaking Nigeria, he found that religious literature could be taught more effectively through the presentation of such information in an interactive, prose format methodology. When coupled with Yoruba songs, comprehension increased. He states that one reason is that a western literature-based approach used a "foreign frame of reference" or "foreign frame of communication." He postulates that the receptors' culture is not taken into consideration and proposes a change in the way the religious messages are communicated, depending on the oral tradition approaches as opposed to a literature-based approach. Ong (1982) states that the study of primary orality helps us understand more thoroughly how writing has transformed human consciousness. Oral or preliterate individuals, for example, exhibit situational, rather than abstract classification thinking. Ong (1982) also discusses what he refers to as the secondary orality of television and film which has striking resemblance to the old (primary orality
of the non-literate), in its fostering of communal sense, its concentration on the present moment and even its use of formulas (p. 59). Language and Cinema Ukadike (1994) states that it has been difficult for African cinema to be truly "African." He writes about the language difficulty and how novelist Chinua Achebe (Nigeria) believes that English "must be altered to suit its new African home" and writes all of his popular novels in English (p. 202). Achebe believes that his altering of a colonial language allows the heart and soul of the African story to be expressed. Kenyan novelist, Ngugi wa Thiong'o, on the other hand, advocates that literature for the African people must be written in African languages to be truly Africa and writes all of his novels in his native Kikuyu. Both of these men, however, were educated in English and even today the school systems in Nigeria and Kenya (among others) use English as the medium of education. Ong (1982) discusses the difference of literature versus the "primary orality" of the non-literate. Literature, in Ongs analysis, would struggle to express the true cultural belief systems. Oral presentation of these cultural traditions would only succeed because they are oral and not bound by the technology and reasoning of writing. Film and Cultural Transcendence Ukadike (1994) feels that film can transcend these barriers of language because of its use of audio and visual images simultaneously. One way, he advocates, is to inject African cinema with a dose of authenticity that will exploit the interlocking elements of the continent's cultural heritage. He talks about the dance, music, metaphor, and proverbs, which, when adapted to filmic codes, would produce film aesthetics that are African. Novelist Ousmene Sembane turned to film to disseminate his messages beyond conventional boundaries to a non-literate, primarily rural audience. Sembane (Ukadike, 1994) believes that visual image of film can transcend language barriers and produces his films using traditional cultural aesthetics and images to a primarily rural audience. Martin-Barbero (1993) in his study of Latin American telenovelas (television novels or "soaps") states that he sees stories that are tied to strong oral narrative traditions which enable characters, authors and viewers to constantly exchange places. He states: It is an exchange, a confusion between story and real life, between what the
actor does and what happens to the spectator. It is a literary experience open to the reactions, desires and motivations of the public (p. 43). Rural vs. Urban Applications It is clear from these authors and Sembanes experience that African filmic style must adapt the historical oral traditions in order to communicate effectively, specially in light of the language barriers. However, Ukadike and Sembane are talking about using film to communicate to a rural audience. How does this adapting of traditional oral styles relate to a younger urbanized audience? A shortcoming to Ong (1982) in this current study is that he does not categorize rural versus urban population groups, nor the impact of popular culture on a non-literate. Urban youths in Africa are interested in rap, in heavy metal, and in urban lifestyles. They are no longer part of the extended family structure in the village and are more affected by the problems of drugs, alcohol, unplanned pregnancy and AIDS. The film, Sabinas Encounter, was produced using a well-researched storyline about a barren woman. It was co-written by a Kenyan, Cameroonian and an American (the author) after a series of focus groups consisting of men and woman from a variety of African countries. The results of these focus groups were reviewed in 16 African nations to validate the data. The main storyline has a basic pan-African plot that could take place in any country. One character, however, was a retired school headmaster who illustrated several points by the use of African proverbs. In general, urban youth and more educated older East Africans felt that there were too many proverbs in the film. This was not so among the rural audiences in East Africa. In West Africa there were no negative comments on the use of proverbs. Three assumptions can be made from this finding: First, West African youth may be more open to the use of cultural proverbs. This was also evident in the interviews I did with West Africans in their early 30s. These men and women discussed the issues of witchcraft and the effects of the spirit world more readily and one even used a proverb or two in general discussion. In East Africa it is possible that the use of the proverb is not such a significant part of the daily speech patterns. Second, East Africans may be more exposed to international programming formats due to more influence from the West. It is certain that the more moderate East African climate attracted more expatriates than muggy West Africa. In Nairobi alone there are several hundred nonprofit organizations,
as well as the United Nations Environment Programs world headquarters. This results in more media exposure, improved schooling and opportunities for young people to be employed with these agencies. Third, the nonrandom research sample in the study of Sabinas Encounter may not have included a broad enough demographic sample. If it were true that a young, urban audience would not identify with a filmic adaptation of traditional African oral culture, what images would they most identify with? What visual elements of their popular culture emulate some of the American rap artists and Rasta musicians like the deceased Bob Marley? It is certainly not rural images that would serve to signify their cultural practices. Gathu (1995) found that youth in Kenya who identified with the rap and other adaptations of popular culture were actually attempting to identify with what they perceived as African roots. Perceived Reality and Parasocial Interaction One of the most critical issues to the dubbing of English films into African languages is perceived reality (Potter 1988) and Parasocial interaction (Singhal, Obregon & Rogers, 1994). Potter (1988) found three dimensions in perceived reality: (1) Magic window: This is concerned with the degree to which the television viewer believes television content is an unaltered, accurate representation of actual life. (2) Instruction: This dimension addresses viewers feelings about television as instructional aids that augments and expands direct experiences. (3) Identity: This focuses on the degree of similarity the viewer perceives between television characters and solutions, and the people and situations in real life (Potter, 1988). It is clear from these three dimensions that the viewer will bring to the viewing arena his or her cultural perspectives, biases and experiences. The question is how an African reconciles these two dimensions. I will address them separately: Cultural Adaptation Magic window: It is quite probable that a rural African looks at a western film and agrees that what is on the television is an accurate representation of real life--but not necessarily theirs. Potter (1988) discusses what he refers to as active variables and that it should be expected that viewers who have had real-life contact with people and events will be most likely to realize the unreality of television. During 1987-88, a variety of American soaps were shown on Egyptian television. These included General Hospital
and Falcon Crest. Contacts among non-governmental agencies (NGO) based in Cairo and informal research showed that the average Egyptian male believed that all western women were immoral. The stories shown on these soaps had no relationship to the lifestyle or attitude towards sex and consumerism of the average Egyptian. However, the viewer made a generalization internally which was inherently wrong. On one hand, the magic window allows people to understand a sense of reality from TV; on the other hand it may not necessarily have the ability to change the attitudes and belief structures of the viewer. Davis and Davis (1995), in their study of the effects of television on Moroccan youth, quote a Moroccan youth when he was comparing French films and Egyptian films: "(French films) allow you to see some of the world, while Egyptian ones only allow you to see inside the house" (p. 587). Potter (1988) also states that the people who view the greatest amount of television have been reported to exhibit the highest level of perceived reality a finding that is corroborated by Gerbner's (1996) studies on Cultivation Theory. Identity: Is it possible for a black African woman to feel close to a white western character on a television series? In an apparent contradiction, sources at the Christian Broadcasting Network reported that their family soap opera, Another Life, has been extremely popular on Nigerian television, running the 850 episodes a total of three seasons. Nigerian women interviewed from Jos, Nigeria admit to being addicted to the show and identifying strongly with the characters. Potter (1988) states that identity is not defined primarily in terms of the feeling of attractiveness of characters whom the viewer hopes to emulate. Rather it is defined as the extent in which the viewer is active in their lives. This is similar to Parasocial interaction (Singhal, Obregon & Rogers, 1994) in which the viewer identifies so strongly with the character he believes he knows him personally. Cultural Identity Gabriel (1982) discusses at length the aspect of cultural identity in African film from the political perspective in pre-Mandela South Africa. He states that African films must establish and reinforce African cultural values. Although he does not deal with the impact of foreign films on African culture, one realizes that it is certain that a western film would not reinforce African culture and belief systems, but serve to break down the uniqueness of that culture in light of the global perspective!
Culturally-proximate Television Singhal & Svenkerud (1994) addressed the question of what is sharability in prosocial television programming. They defined cultural proximity as the active choice made by an audience to view international, national, or regional television programming. They go on to say that: "Cultural proximity implies that audiences will prefer programming which is most proximate to their own culture, and which reinforces traditional identifies through the use of common signs and symbols, language, historical heritage, ethnicity, religion and other cultural elements as dress, gestures, body language, humor, music, etc." (p. 20). Singhal & Svenkerud (1994) also discuss which genres may be more sharable by discussing the prosocial telenovela, drawing heavily from the Peruvian soap Simplemente Maria and the experience of Miquel Sabido and the Televisa "experience." Their article also drew heavily from Oshin, a popular Japanese serial which was shown in the culturally-proximate and (seemingly) culturally diverse setting as China, Hong Kong, Singapore, Thailand, Malaysia, Australia, Belgium, Mexico, Indonesia, Sri Lanka, Saudi Arabia, Poland, Brunei, India, Vancouver and Toronto in Canada, Los Angeles, New York and San Francisco in the United States. Their article does not discuss audience demographics or audience research in nearly all of the countries. The only research was done in Belgium which concluded that the apparent popularity was due to similarities between Belgium and Japanese culture of a century ago (the time period when Oshin was set). Singhal & Svenkerud refer to this as a case of historic sharability (p. 25). In their section on limitations and possible solutions, they point out that program sharability comes at a price. Because sharable programs may find it difficult to focus on the specific problems of a specific target audience, the programs run the risk of delivering a diffused message. In addition, these programs also run the risk of eroding the cultural identity of the audience.Methodology In this study, the author compared audience response of two Kiswahili languagedubbed films, i.e., Consequences and The Hiding Place with the English version of The Hiding Place. Consequences This film was made in Zimbabwe in 1987 by Media for Development Trust. It is an entertainment-education film, designed to communicate family planning methods in a
dramatic setting. Consequences is a story of two high school students, apparently at the top of their class, who had sex in a moment of passion. The girl got pregnant and eventually they were ejected from school. Rita was sent to her grandmothers house to have the baby--nearly dying in the process. Richard ran away. The film deals with the consequences of the rampant teen pregnancy rate across Africa. It was dubbed into Kiswahili in Tanzania in the early 1990s and is currently available in a wide variety of African languages. Consequences was written and produced primarily with an Englishspeaking Zimbabwean audience in mind. It contains a wide variety of cultural clues that would enable the audience to understand the message. Most people across Anglophone Africa strongly identify with the high school-age characters (Smith 1989) and the familiar setting. The use of school uniforms, schoolyards, and the actual shooting within classrooms added to the impact. The actors were well directed and the dialogue was realistic to the target audience. The Hiding Place This film was produced in 1979 by Worldwide Pictures and is about the life of Corrie Ten Boom. The Hiding Place was dubbed into Kiswahili in late 1994 in Nairobi and was field-tested in Tanzania in January 1995. The Hiding Place was produced for an American theatrical audience and was aired via sponsored showings that were commonly done by the Graham Association in those days. Ten Boom was a well-known speaker at the time and the story was realistic. It is a story about the Ten Boom family and how they built a small room to hide Jews as part of the Dutch underground during World War II. They were arrested by the Nazis and kept in Ravensbruck Concentration Camp until just before the end of the war. Corrie, the main protagonist, was the only member of her family who survived the camps. She was apparently released due to a clerical error just before all the women of her age were sent to the gas chamber. The Hiding Place was chosen as the first film to be dubbed into Kiswahili by Worldwide Pictures because of several reasons. First, the film had high historical value. It was thought that east African viewers would easily identify the film because they studied the Nazi era in school. In addition, Germans colonized part of Tanzania earlier in the century and there were German troops stationed there in the 1940s. Second, the film had high literary value. The story of the life of Corrie Ten Boom had been published in Kiswahili by Nairobi-based Evangel Publishing in the 1970s and was used in schools as
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an optional reader. Third, the film had story appeal. It was felt by the Worldwide and their Kenyan advisors that this was the best story due to its appeal of a biographical story. Fourth, the film was familiar to the audience. The English version of The Hiding Place had been in distribution for a number of years and people were familiar with it. Overview of the Research Design The purpose of this study was to investigate the variation of thematic understanding and plot comprehension between an English film shown in English and a Kiswahili-dubbed version. Would the Kiswahili version communicate the main themes of the film and more effectively to Kiswahili speakers? Do demographics and religious conviction have any influence on the way viewers perceive the main themes of the film? How would the data above compare to an African-produced film made in Zimbabwe and dubbed into Kiswahili? These included three urban slums and three urban middle class housing complexes in Nairobi, Kenya. The groups were organized in each location by a known resident and conducted in a community center in the slums for security and electricity availability. In the middle class groups, a private house was used. Demographic data was collected by the contact that set up the groups. Each focus group saw one of the two films. The Mathari Valley slum and the urban middle class estate of Kasarani viewed The Hiding Place in Kiswahili, a regional trade language. The slum of Kibera and the urban middle class estate of Buru Buru viewed The Hiding Place in the original English version. The slum of Kawangare and the estate of Kariobangi viewed Consequences in Kiswahili. In each case the group was shown the film, along with soft drinks and a typical Kenyan sweet. Each group only had opportunity to view the film once. Afterwards, the co-researchers conducted a focus group that was scheduled to last 45 minutes to an hour. The length of The Hiding Place (two hours) created problems in the lateness. Most wanted to leave early because of their fear of walking even short distances after dark due to potential muggings. Because Consequences was produced in an African setting in English and dubbed into Kiswahili, it was used to test the fourth research question, to determine if there is a significant increase in theme and plot comprehension of a film produced in another African country over the dubbed version of the Western film.
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There has been significant research done on the impact of Consequences. Showing the Kiswahili version under controlled circumstances in a focus group setting allowed the researcher to: (1) compare the results of the previous research that used the English language version and (2) compare the thematic comprehension of an African produced film to a western-produced film. The Hiding Place in Kiswahili and English were shown to separate focus groups to compare the impact of the original English to the dubbed Kiswahili version. Two socio-economic groups were interviewed, i.e. urban poor and urban middle class (see Table One). Table One: Language vs. Film and Location Urban Poor Mathari Valley Kwangware Kibera Urban Middle Class Kasarani Kariobangi Buru Buru Film Hiding Place Consequences Hiding Place Language Kiswahili Kiswahili English
Focus Groups A focus group method was chosen because of the personal beliefs of the author and the cultural attitudes in Africa toward questionnaires. The researcher designed a series of questions, using the "uncued" question format first with "cued" questions second. This was followed up with an "all things considered set" last. The goal was to, as closely as possible, follow the Africa mindset in discussion by starting with the general and eventually moving to the specific. A guide to conducting focus groups was prepared by the researcher and was used to train the co-researcher. The co-researcher recorded, transcribed and translated each session. There were two reasons for using an open-ended question format rather than a questionnaire. The first was that many of the informants did not have enough education to understand a questionnaire and if the co-researcher administered the questionnaires, it would be considered negative by the informant and might stimulate
police involvement. In addition, the groups have to be small to avoid the requirement of having to get police permission to meet. It turned out that the middle class group was more concerned about the research and wanted to be paid. This problem did not arise in the slum groups. In addition, people in all groups were nervous because of the research. This research was being conducted on the year before the second multiparty elections and people were tense. The researcher believes that this discussion group format allowed the informants to formulate themes that are important to them as Africans. This also avoided the inadvertent communication of what the western researcher believes to be important thematic points in the films. After transcribing and translation into English, the material was made available to the researcher for analysis. In addition, the Kenyan co-researcher listened to the tapes and prepared his own analysis to the data. This was compared by the researcher. The research was conducted by a Kenyan Kiswahili-speaking counterpart under controlled circumstances. For the urban poor focus groups, small groups were gathered in community centers in three large slums: Mathari Valley (250,000 residents), Kibera (500,000 residents) and Kwangware (150,000 residents). In each case, the coresearchers contacts in those areas assured a random sample of Christians and nonChristians. A typical Kenyan snack was served after the film show with a planned discussion time of 45 minutes to an hour. It was originally planned to determine education and income level after the focus group discussion. This was resisted among the informants and only age, education, and occupation were collected in addition to churched and unchurched status. Three groups of urban middle class informants were set up in middle class estates: Buru Buru Estate (75,000 residents), Kasarani (30,000 residents) and a middle class section of Kariobangi Estate (24,000 residents). The same format was followed. The researcher expected that the groups in each estate are reasonably homogenous from estate to estate because of the random rural to urban migration present Kenya today. Instead of clustering in tribal situations, people from all tribes and occupations are brought together in slum housing. This decision was made based on anecdotal data from personal observation among these populations and informal discussions with area residents and development officials.
Analysis Each focus group was analyzed according to the following six categories: (1) Theme: What was the main point of the film? (2) Plot comprehension: Areas such as general knowledge of the films plot, location, timing, etc. (3) Character recognition: Did the informants recognize the main characters and can they name them? (4) Cultural perceptions: Was the film about a series of individuals or about an extended family (in the case of The Hiding Place)? How did the audience identify with the situations of the characters? (5) Language preferences: What language do the informants prefer and in what context? Was there a problem in understanding either the dubbed version or the original film due to accents or pronunciation? (6) Synchronization: Were there problems with lip-synching which caused the informant to lose concentration? Demographics of Viewers The Kenyan system of education is based on the British system through high school. For example, the Kenyans attend primary school though the 8th grade; O levels are completed in two years with many Kenyans leaving school. A levels would be roughly equal to the first two years of college with the student either leaving school at that time or entering university. For ease of comprehension to the reader, I have "translated" the original terms used by the co-researcher to American terms. Table Two: Kenyan Educational Terms Original Term College A levels O levels Form Six Primary Level Standards 1 to 8 1st Grade to 8th grade According to grade American Equivalent Four-year degree One year college 11th grade 7 years of primary school Term Used College Some college High school Some high school
Results Focus groups were conducted in six locations in Nairobi, Kenya. A total of 58 respondents viewed one of the films. 36 were men with an average of 29, 21 were women with an average of 29 with one additional woman age 61. A majority of 30 either completed high school or had some high school. 14 either completed college or had completed some college level study. 12 were only educated to the primary level, and two had no formal education al all. The occupational spread was interesting. Of the group of 58, two were pastors, three were students, three were civil servants, four common laborers, five were housewives, nine were independent businesspeople, ten were professionals, 11 admitted to being unemployed, and eleven were in the clerk or semi-skilled worker category. Summary by Research Question Research Question No. One: Is there a difference in the way that viewers identify the theme in a film in the original English and a Kiswahili-dubbed version? All of the groups except Kibera comprehended the main themes of both The Hiding Place and Consequences. Kibera seemed to have the most problems with the accent and language issue and this resulted in what the Kenyan co-researcher felt was "that they simply got all their information from the pictures." Research Question No. Two: Does Kiswahili language dubbing improve comprehension of that theme for Kiswahili speakers? All the groups except Kwangware and Kariobangi had difficulty identifying the main plot points, location and historic placement. The one exception was Buru Buru that had a higher level of education and media exposure. Kwangware and Kariobangi both viewed Consequences. Most of the groups knew who the main characters were. Except for Buru Buru, they had difficulty remembering the names. Research Question No. Three: Do demographics and religious conviction influence the way viewers perceive the themes of a dubbed film? It is obvious that higher education and western media exposure was associated with increased ability to perceive the themes. Nonetheless, it would be absolutely clear
to state this from the data collected. It is less clear whether religious conviction was associated with increased ability to perceive the themes. Research Question No. Four: Is there a significant increase in theme and plot comprehension by Africans of a film produced in Africa in English over the dubbed Kiswahili version of the Western film? Both groups that viewed Consequences comprehended major plot points, character names and motivations more completely than The Hiding Place in either English or Kiswahili. Summary Results by Analysis Categories Theme. All of the groups except Kibera comprehended the main themes of both The Hiding Place and Consequences. Kibera seemed to have the most problem in the accent and language issue and this resulted in what the co-researcher felt was that they simply got all their information from the pictures. Plot comprehension. All the groups except Kwangware and Kariobangi had difficulty identifying the main plot points, location and historic placement. The one exception was Buru Buru that had a higher level of education and media exposure. Kwangware and Kariobangi both viewed Consequences. Character recognition. Most of the groups knew who the main characters were. Except for Buru Buru, they had difficulty remembering the names. Cultural perceptions. Each group who viewed The Hiding Place in either English or Kiswahili identified the fact that it was the Ten Boom family working to help the Jews. None of the groups identified an individual as the main protagonist. In all cases, however, the groups felt that the film was made in the West with English actors. This reduced the ability of the story to communicate the main theme or to be relevant to their personal lives. Language Preferences. Out of the 53 people in the series of six focus groups, 29 preferred Kiswahili to English while 24 preferred English to Kiswahili for the viewing of the film. The ones who preferred English gave reasons that mostly related the fact that English had a broader vocabulary than Kiswahili. This group also felt that in the case of The Hiding Place that white people should not speak Kiswahili. Those who preferred Consequences in English seemed more concerned with the suitability of the dubbing actor for a specific part, speaking speed, etc.
Synchronization. Nearly all of the negative synchronization comments came from the dubbing of Consequences into Kiswahili. They revolved around selection of the actors, vocabulary used, delivery of the words, etc. Some of this may have been that the Consequences dubbing was done in Tanzania where Kiswahili is pronounced differently. Implications of the Study It was clear from the results that the viewers of either English or Kiswahili versions of The Hiding Place tended to assume that the story was for someone else. They did not identify personally with the character(s) in the story and made statements like, it is a Mzungu (white mans) problem. There was no evidence of Parasocial interaction with the western characters (Singhal, et al. 1994) or as Martin-Barbero (1993) refers to when he discusses the exchange, a confusion between story and real life. In the Kibera group, co-researchers Sang and Asiba concluded that many of the respondents did not comprehend the dialogue, but picked most of the information from what they saw. Delabasta (1989) refers to the disharmony of the various codes used to produce the film's actual meaning. If a group like Kibera received their total understanding of a film from only the visual images without the verbal, then there would be a disharmony of understanding between the original producer's meaning and the viewer's comprehension. It was clear that each of the groups identified that The Hiding Place was about the Ten Boom family as opposed to individuals. Because The Hiding Place was not tested in a western audience it is not possible to know if a western audience would identify the main theme in the same way. In the viewing of Consequences, there was evidence of Parasocial interaction with the main characters of Rita and Richard. The story was referred to as one made for Africa and as appropriate to the Kenyan culture and that the film did have a message for them and identified a clear need in their society. This may be what Gabriel (1982), Ukadike (1994) and Tomaselli (1993) all refer to as the reinforcement of African cultural values. Issues Affecting Comprehension It is clear from this study that it was not only language that affected comprehension. The other aspects included (1) Familiarity with the story. However, even though the respondents seemed to comprehend parts of the story in the case of
The Hiding Place, they were not sufficiently familiar with it to internalize the themes. This was not the case in Consequences where there was strong identification. (2) Exposure to the media. Viewers with higher exposure to the media (like the Buru Buru group) would be more likely to understand the main themes. (3) Exposure to western accents through work relationships. Viewers with higher exposure to western accents through work relationships may find it easier to understand western programming. (4) Single viewing restriction. Several comments were made by the informants that they needed to view The Hiding Place again to comprehend it better. Bin Moktar (1994) found that repeated viewing of the instructional program resulted in improved comprehension. Studies of serialized programs like Oshin (Singhal & Svenkerud, 1994); Simplemente Maria (Singhal et al., 1994) and others all show that prosocial or entertainment-education programming result in comprehension of major themes and concepts. It may be that the use of this serialized format with the same characters shown episode after episode would result in improved comprehension even in English-language programs. It is also clear that no matter how well technically the dubbing is executed, there will be a possible inaccurate level of comprehension of a western film.
Recommendations Considering this study, the available literature in African culture and cultural sharability of western programming, I would offer the following recommendations to organizations wishing to use television and film to instigate social change in African and other non-western cultures: (1) Produce programs within the target region using local writers and directors within the local language. Zimbabwe-produced Consequences was immediately identified as relevant to the Kenyan situation and the main themes seemed to be internalized. This was not true of The Hiding Place. (2) Utilize films made regionally for dubbing purposes. Consequences was produced in English and dubbed to Kiswahili. Although there were complaints with the quality of the dubbing, the main themes were easily identified and accepted. This is what Singhal & Svenkerud (1994) refer to as culturally proximate programming. This is similar to the widespread acceptance of Sabinas Encounter in Anglophone and Francophone countries in Africa. (3) Use serialized programs. In the event that a decision is made to use imported programs to communicate a specific message, make a decision to use a serialized
program format. This was most likely why Oshin was successful in crossing cultural boundaries (Japan and Belgium) even though these countries are not culturally proximate. Suggestions for Further Research Due to the nature of this study, the findings were subject to several limitations. The following research is suggested: First, use informants from rural areas as well as urban. The informants selected for this study came from within specific population sectors within the city of Nairobi. In order to make broader generalizations; groups from rural areas would need to be organized. Second, test the Kiswahili version of The Hiding Place in Tanzania where Kiswahili is the predominant language of interaction. Because the majority of Kenyans are at least bilingual to some level (English/Kiswahili) and they decide to use the specific language depending on the circumstance, i.e., English for "business" type transactions and Kiswahili for "casual" conversation with a person of another tribe it would be necessary to test the Kiswahili versions in Tanzania where Kiswahili is the major language. The testing of the Kiswahili versions in Nairobi skewed the results of the groups. Third, more in-depth interviewing of informants selected from the focus groups should be done to collect more detailed responses and some level of quantitative data collection should be done for additional data. Fourth, additional research of serialized western programming, which is popular within Kenya, should be carried out to determine if the same comprehension problems arise. Fifth, specific efforts should be made to determine the effect that western media is having on the popular culture of the so-called Generation X in Africa. These young men and women, aged 18 to 25 years, have the most potential to be influenced by the mass media flooding modern Africa. This is particularly salient as the under 25 year olds constitute 60-80% of Africas population. Finally, any further research into the area of media effects should utilize a mix of research methodologies. It is not acceptable to simply conduct focus groups--even coupled with in-depth interviews. A researcher should be willing to commit him or herself to multiple research methodologies. It is recommended that further research be carried out in the following way. First, quantitative methodology should be undertaken to build a baseline of demographic, TV show preferences and viewing habits. Second, ethnographic techniques should be used on a longitudinal basis, to better understand how television is influencing the behavior of
the subjects. Third, the use of focus groups coupled with in-depth interviews will allow the researcher to draw specific conclusions. Bibliography Davis, S. & Davis, D. (1995). The Mosque and the Satellite: Media and adolescence in a Moroccan town. Journal of Youth and Adolescence, 24, 577-593. Delabatista, D. (1989) Translation & mass communication: Film & Television Translation. Babel, 35:4, 193-218. Fordor, I. (1969). Linguistic & psychological problems of film synchronization. Acta Linguistica Academiae Scientiarum Hungaricae, 19, 60-109 and 379 - 394. Gabriel, T. (1992). Third cinema in the Third World: The aesthetics of liberation. UMI Research Press. Gathu, F. (1995). Television and the shaping of culture in Kenya: A case study of Nairobi high school youths use of foreign TV programming. Bowling Green State University: Unpublished doctoral dissertation,. Gerbner, G. (1996). The stories we tell. Media Development, 4, 13-16. Hudock, A. (1993). The impact of social message videos in Africa: Results of a rapid assessment evaluation. Colombia, MD: Media for Development International. Kilborn, R. (1993). Speak my language: Current attitudes to television subtitling & dubbing." Media, Culture & Society,15, 641-660. Klem, H. (1995) Oral communication of the scriptures: Insights from African oral art. St Paul, MN: Bethel Theological Seminary. Martin-Barbero, J. (1993) Communication, culture and hegemony: From the media to mediations. Newbury Park, CA: Sage Publications. Mbangwana, P. (1990) Cross cultural communication & miscommunication through connotation usage in translation. Journal of Multilingual and Multicultural Development, 11, 319-335. Mokhtar, F. Bin. (1994). A comparative study of the effects of translation modes and variations on comprehension of translated instructional television among matriculation students in Malaysia. Kansas State University: Unpublished doctoral dissertation Ong, W.. (1982). Orality and literacy: the technologizing of the word. London: Methuen. Potter, W. J. (1988). Perceived reality in television effects research. Journal of Broadcasting & Electronic Media, 32, 23-41. Rosedale, R. (1992). Evaluation of Campus Crusade for Christ's strategy for planting churches in rural Thailand. Pasadena, CA: Fuller School of World Missions. Unpublished doctoral dissertation. Singhal, A., Obregon, R. & Rogers, E (1994). Reconstructing the story of SIMPLEMENTE MARIA, the most popular Telenovela in Latin America of all time. Gazette, 54, 1-15. Singhal, A. & Svenkerud, P. (1994). Pro-socially sharable entertainment television programmes: A programming alternative in developing countries. Journal of Development Communications, 5, 17-30. Smith, S. (1989). A film about teenage pregnancy. World Health Forum, 10, 350-354. Steffen, T. (1993, July). Don't show the Jesus Film... Evangelical Missions Quarterly, 172-176. Tomaselli, K. (1993). Colouring It In: Films in Black or White-- Reassessing
Authorship. Critical Arts, 7, 1 & 2, Durban, South Africa. Ukadike, N. F. (1994). Black African cinema. University of California Press, Berkeley. Wray, R. (1991) Taking stock of Consequences: The evaluation of a dramatic film about teenage pregnancy in an educational setting in Kenya. Cornell University. Unpublished Masters Thesis.
Abstract: The Mosque and the Satellite: Media and Adolescence in a Moroccan Town By DH Introduction It has always been of concern to those of us studying the mass media exactly what effect international programming has on Third World audiences. What effect, for instance, does the airing of dramatic programming that deals with non-cultural relationships between the sexes have on semi-rural village viewers? This journal article attempts to address these questions. Using data collected between 1982 and 1990, the authors detail the arrival of modern media in the village of Zawiya, Morocco. Their methodology is referred to as a panel study or longitudinal study due to the widely separated data collection. This type of approach is essential to the study of attitudinal changes before and after the arrival of a mass media like TV. Television was introduced to Zawiya in 1967, a town of 12,000 in northwestern Morocco. By 1982 a majority of the homes had black and white sets. By 1994, satellite dishes began to appear with access to Star-TV and other services (90 plus channels). Most of the programming was international in nature due to the high local production cost vs. the purchasing of dubbed programs. In the early 1980s, more Egyptian serials came on the air. Most had a romantic storylines and addressed the theme in a far more sexually explicit manner than was normal in Zawiya. Television viewing in Zawiya is a social event with the family gathering in the largest room of the house. In the past, few people paid close attention and conversations went around the set. Occasionally there would be a pause for an adolescent to explain the French programs plot to their elders. In an interview, an 18 year old said he enjoyed French films on TV, but not Egyptian ones. He said, "with the French films you 'see some of the world,' while the Egyptian films only allowed you to see 'inside the house.' The authors go on to discuss the impact TV made on dating and relationships between the sexes. It is significant that although only 25% of each sex interviewed wanted to make marriage choices themselves, most fell back on the traditional parental choices. The percentage wanting a role in mate selection increased significantly as youth increased in age and education. Among the girls, television has become a new avenue of information about boys and
marriage. The boys have cafes to go to and talk, the girls are restricted -- now we have TV, commented a young woman from Zawiya. The authors study of youth and media is important because it starts to answer some of the essential questions of Christian communication. For example, what effect does our Christian programming have on the people who view it? Does television programming produced in near-culture countries communicate more effectively (in this case, Egyptian programming vs. French)? For example, the authors state that the visual character of television makes language differences less important. Youths want to be exposed to the outside world on television because they see it as a way to escape from their current situation. The authors quote anthropologist Arjun Appadurai, The imagination -- expressed in dreams, songs, fantasies, myths and stories -- has always been part of the repertoire, in some culturally organized way, of every society. There is a peculiar new force of the imagination in social life today. More persons in more parts of the world consider a wider set of possible lives than they ever did before. One important source of this change is the mass media. It would be possible to use this study to argue that existing dubbed American Christian programs can be used to reach Muslim youth just as effectively as more expensive locally produced programs. However, there was a marked difference in how viewers paid attention to television when a locally produced program was on the air. One of the problems with this type of study is that it is post-dictive and does not address what the producer was attempting to say in his production. In order to understand the comparative effects of a produced for America language dubbed Christian show versus a locally (or near-culture) produced show with the same communication goals, a research component at every step of the production and distribution process would be required. This is called formative evaluation. In conclusion, the authors cited other studies that noted that media viewing has changed womens self-perceptions, but that these young women are caught between several worlds that the new media technologies can cross but most individual lives cannot. Lessons Learned
It may be easy to dismiss this study if one were working in parts of Asia, or among Hindus and Buddhists. However, there are some good lessons learned in the article: 1. International programming can open the minds of youth to new ideas. This is similar to the finding that new urban migrants may be open to new ideas and led to the concentration of reaching the megacities with the gospel. (2) 2. There is some evidence that sitcom type entertainment-education television programs are culturally-sharable in studies by Arvind Singhal and Peer J Svenkerud. (more information provided in a future Abstract) This is partially supported by Davis and Davis findings as they wrote about the effects of French and Egyptian soaps had on the attitudes of youth. The difference is that Singhals studies related to specific programming designed to communicate specific issues like small family size, etc. Singhal and Svenkerud discussed the critical issues of cultural-proximity and the importance of grassroots construction of meaning, identification and use of common cultural symbols. (3) QUESTION: What will be the effect if we use TV shows skewed to a western culture? Christianity is not western, yet the bulk of the media missionary effort was and is by western missionaries. As media evangelists we really do not wish a Moroccan audience to believe that they must adopt a western lifestyle to convert. In India, Christianity is strongly associated in Indian cinema as part of western culture. Villains are 'Christian' because they are called Paul and Mary and James and are portrayed as drunks and womanizers. What does the telecast of a western produced Christian program reinforce in the Hindu mind? Is it positive or negative? (4) 3. Television in general and specifically locally or near locally produced programming can change (or help to change with the help of other media) attitudes towards such foundational concepts as marriage. But that even if attitudes are changed, behavior may not due to other cultural restrictions. QUESTION: How does this apply to a traditional approach of film or TV evangelism? It is certain that in gospel-resistant cultures it is near impossible to get a follow-up
address on the air. So how are results tracked? Are we, as Christian media personnel willing to take a long term approach to television evangelism, allowing a soft-sell, culturally relevant message content? A commitment to this approach would be important in strategic approaches to the gospel-resistant countries of the 10/40 Window. Bibliography Journal Citation: Davis, Susan and Davis, Douglas The Mosque and the Satellite: Media and Adolescence in a Moroccan Town, JOURNAL OF ADOLESCENCE, Vol. 24, No. 5, 1995 Note 2: Various publications, including Mission Frontiers and writings by Viv Grigg and others.. Note 3: Singhal, Arvind and Svenkerud, Peer J. Prosocially Sharable Entertainment Television Programmes: A Programming Alternative in Developing Countries? The Journal of Development Communication, No 5, 1994. Note 4: Christian Media in India (Ed) H, Daniel and Runyon, Katrina. Keynote speech by Professor Vijayan at a day media symposium hosted by the India Christian Media Association in Bangalore, July 1996.
Formative Evaluation Research By Kathaleen Reid-Martinez, PHD Have your every found yourself asking questions such as where are we on this project? Where should we be? What is the best thing to do? Or maybe even asking, How do I even find out what is best to do? Or, after you finish a hard project and youre tired but feeling proud of whats been done, have you ever had those niggling questions at the back of your mind--questions like did we really do a good job or do we just think we did? Did we really say what we wanted to say, or have we heard it so many times until we know what we are talking about--but does anyone else? If you are like I am, these kinds of questions plague each step of my work. To find answers to such questions, we know that we must turn to research, but what kind? I suggest that we look at each of our projects using whats known as formative research. Formative research is research during the development and production of a program aimed at improving the programs effectiveness. It helps us evaluate our project from its beginning to its end. Special emphasis is placed on collecting data and perspectives to improve our messages during the course of creation. It is a step-by-step process combining different research methods to identify, construct, implement, and evaluate a program based upon our predetermined goals that meet the needs of our target audience. Throughout this evaluation process, you may use both qualitative and quantitative research methods to ensure that the best answers possible to your questions regarding audience, content, and effectiveness of the programs you are designing. Formative research may be done simply and easily or it may be done with more complexity--it all depends upon your time, energy, expertise, and budget. Whichever route you go, remember, this evaluative process is essential to the success of your projects, while it is easily adapted to the strengths and the limitations of your own unique situation.
The purpose of formative evaluation research is to assure that our messages are appropriately tailored to our audience. Proper research will allow us to develop new solutions to communication problems in our working environment. So lets take a look at some characteristics of formative research to see how it can fit in your everyday working world and can answer some of the above questions: Characteristic #1: Formative research is practical and directly relevant to an actual situation in our working world. This is not an isolated laboratory experiment, but a practical way of dealing with your projects in your daily work environment. Characteristic #2: It provides an orderly framework for problem-solving and new
developments that is superior to just prejudices, impressions, and feelings about how we should present our messages. This process of research can confirm or disprove our hunches and intuition about our work. Characteristic #3: Formative research is always flexible and adaptive, allowing for
changes. With formative research, we exchange complete control over the research process for responsiveness and on-the-spot experimentation and innovation. Characteristic #4: This research attempts to be systematic, but because it is flexible and adapts to problems in the environment, it cannot contain scientific rigor. Thus, the findings are not as strong as those from more stringent forms of research. However, having said this, formative research must not underestimated. It can provide powerful information--information that will enhance our work and make our messages more effective. Examples of the types of projects that can use formative research might include recruiting staff for specific tasks, developing partnerships with indigenous organizations, and designing media programs for broadcast. Lets take a look at one of these. When we are designing a video or television program, we often begin by asking basic questions. For instance, Why are we designing this project? Whats our message? Who are we trying to reach? That is, who is the target audience and what do we need to say to them? Is the broadcast program really
the best medium for reaching this audience? If the answer is yes, we need an electronic broadcast program, we then ask such questions as what should be the style and content of the program? What should be its length? And after the broadcast, we might ask, Were we successful? Did we really reach the people we wanted to? Did they understand what we were saying? And finally, we might want to know, what questions does the audience still have? Can we answer those in another program? To find the answers to these and other questions we turn to our research. Research is often perceived as something out there and not directly related to what you have to do here and now. This discussion should help you see where formative research is not out there but is essential for your work now as you are developing it. Now you say, this is fine, but how do I go about this? Well, lets begin with the basics. First you must define the problem. What issue needs to be addressed? What is it that needs to be changed? What relationship does your organization have to this problem or issue? From this you can establish you purpose and your goals. Simply put, your purpose is a clear, succinct statement of the reason for your media project. This should address the nature of the problem and the desires of your organization in light of the needs of your audience. Failure to correctly identify the problem can result in a loss of time and resources for a project that misses the mark. Interviews with potential audience members as well as others within your organization or related experts are helpful at this points. Questions to ask that will help you determine the purpose and goals of your project could include: How does this fit within the mission of your organization? What is the problem? Be specific in your answer. Probe for details that you might miss as you first develop your ideas about this project. Who should receive the message you will create? Be specific in your answer. What are the potential ramifications of your message? Do the potential positive effects outweigh the potential negatives? After defining your purpose and goals, your research will wrestle with only three other components--your objectives, means, and measures. In a nutshell, your formative research will evaluate each of these areas to ascertain what your goals and
objectives should be and whether or not your message and its medium is developed adequately to achieve them.
STAGE 1: PROGRAM PLANNING (PRE-PRODUCTION RESEARCH) Stage One involves the planning and initial research associated with beginning the production process. Sometimes this is referred to as Pre-Production Research. This includes four primary areas: researching the audience, identifying the needs, reviewing other sources of information, and establishing your objectives. 1. Identify Your Objectives The fourth area of planning is to identify your programs objectives based upon your research findings which you have just collected. Make certain that your objectives are well-written. The general objective should contain a specific concept which you desire to teach or persuade the audience to follow. Your specific objectives should clearly identify what specifically you are seeking from the audience members who view your message. Remember, dont let the specific objective be vague, but state clearly what you desire from them. Do you expect them to grasp the concept of salvation? Of compassion? If so, after they view your program, they should be able to discuss the role of Christ in salvation, to identify their own spiritual condition, to contrast their concept of compassion with the one presented in your program. State the objectives in clear, specific, pragmatic language so they can be clearly measured. (See Objectives discussed above.) 2. Review the Literature and Consult Experts Know what they and experts have done and written. Check related books, magazines, and other printed materials. Learn whether others have met similar problems or achieved related objectives. You should be checking the content of the program, the best ways to produce your information, and for any limitations of your medium in your particular culture. Consulting with experts while developing your program can enhance your work throughout the process. 3. Research the Target Audience
Questions you might seek to answer could include: What are the audience characteristics? What can you find out regarding their demographics, their family structure, religious beliefs, and any other attitudes relating to your subject? What about any government restrictions or policies that may need to shape your work? What cultural ideas or events may color your audiences interpretation of your message? Both quantitative and qualitative research can be used to help you ascertain this knowledge. For example, you could conduct focus groups or in-depth interview with key people in the community. Dont forget to use any printed resources such as those found in libraries and even on the Internet. 4. Identify Audience Needs and Select a Medium Clearly state the problem or need of the audience based upon your research. A need is simply the difference between what is and what ought to be. A basic comparison of these two should result in a basic assessment and clear statement of the audiences needs. Prioritize these needs. Then use them to set program goals and objectives. While collecting your information in the previous step, ask specific questions to help you ascertain audience needs. These could include: What kind of information is already available? What kinds of information should be produced? What information is needed? How will this information be used? How is it best disseminated? Is an electronic broadcast program the best means of presenting this message? Does this information exist elsewhere? If so, producing it again is a waste of time and money. Ascertain mass media preferences of your audience. This should be based on media available. For example if television or radio is available, determined how much time they spend watching television or listening to the radio and what type of media content they prefer (i.e., news, dramas, documentaries, etc.).
STAGE 2: PROGRAM PRODUCTION Program production involves what is sometimes referred to as the pre-release research. This stage of formative evaluation involves using the above information to write your script and to test it prior to release to your audience. You can use a number of research methods to gain your information. These include: Focus groups Individual in-depth interviews Central-location intercept interview Self-administered questionnaires Theater testing Day-after recall 1. Writing the Script Good production and artistic presentation are important parts of your work, but the heart of your production is the script. The final test that will determine the success of your program will be simply, Was your message understood? A good script that is contextualized to each specific culture is essential. Contextualization requires more than simply good language translation from culture to culture. It entails characterizations, story development, and settings that are understandable to each culture. Program length must also be determined and factored in as part of the design of the script. 2. Testing the Script After writing the script, its time to try out the program before it is actually produced. This can prevent the waste of much time and money for programs that are not used or that fail. Pre-testing can eliminate weaker approaches and identify the most promising ways to develop your concepts in your program. Conceptualization, credibility, message themes, persuasive arguments, stylistic devises, and contextualization can all be measured using focus groups and in-depth interviews. Once these elements with the most potential are selected, complete messages can be created in rough form to pretest. This may be done using live or recorded script readings, storyboards, animators, drama teams, and informally shot action scenes. Research using these forms of presentation should reveal:
Audience attention to the program topic and style of presentation. Audience comprehension of the message. Identification of strengths and weaknesses of the program. Personal relevance. Gauge audience response to determine sensitive or controversial elements. 3. Producing, Testing and Revising the Program During production, the programs specific purpose should be reviewed throughout the process so that new artistic opportunities do not destroy the programs effectiveness. Note the ways in which deviations from the script alters the final product. After the program is produced, it must be tried out on a larger population. This testing is often referred to as field testing. The program is now presented to a typical audience in a typical setting. Quantitative research is often helpful at this stage. Be careful to maintain an appropriate audience representation for your sample population so that your research can be more accurate. When the results of the field test have been analyzed, make any final revisions, if needed, to your program. Be certain that you do not let your own bias interfere with your assessment of any negative results from your research. Step back from your own preferences so that your program achieves your stated objectives. STAGE 3: POST RELEASE RESEARCH After the program has been in distributed for a period of time, you must evaluate its continued relevance to the audiences in various settings and contexts. This will allow you to measure immediate and delayed effects of the program. You can track the dissemination process and assess approximate number of viewers. Responses to the program can be determined through personal follow-up interviews immediately after the showing of the program, through requests for additional information, and through dayafter recall interviews. Where appropriate, quantitative research using survey and experimental designs could be used to further ascertain manifest and latent consequences of the program. Most importantly, information gleaned from these three stages can point to your strengths and weaknesses so that quality of future programs is enhanced and made
even more effective. It will help to determine the goals and objectives for the next project and ensure continuity in definitions and concepts developed in each series of programs.
CONCLUSION: Formative Evaluation is most commonly used within the context of a long term study of the interaction of numerous media, such as film, radio, and print media. The concepts of purpose, goals, objectives, means and measures along with systematic research can be used to guide a long-term mediated campaign.
Quantitative Analysis By Mark Snowden Survey work is all about listening. Imagine yourself being in a classroom of two dozen noisy children. They all want your attention. Some have their hands raised, but most are talking freely among themselves. Two have come to you for help. You try to speak with a little girl crying her mommy, but a boy with a nose bleed surprises you with his urgent need for a tissue. Are you listening to them all? Finally, you say, Your needs are very important. Lets speak one at a time so that each of you may be heard. Each child in the classroom has a need. Each deserves to be heard. With small groups like this, immediate feedback is possible, but it does take time to hear and understand the needs of 24 kids. What if you were the only teacher in town with 20,000 children? Where would you start to identify their needs? How would you really listen to each of them? Prayer for wisdom and discernment is where I would hope Christians would start. From Scripture, we know that God expects his stewards to invest their talents wisely (Matthew 25:14-30). Good stewardship mandates that we use the most effective methods. Finite time, not enough workers and scarce money can each be enhanced by survey research. God knows our every need in our world even seeing to the feeding of birds (Matthew 6:26). God also expects us to be careful in making plans. In one parable, Jesus mentioned the need for surveying a solid foundation for building a home (Matthew 7:24) and in another place the need for counting the cost before erecting a tower (Luke 4:28-30). Jim Engel, when professor at Wheaton College used to say, Tortuous thinking frought with uncertainty seeks an outcome. Test evaluations, test uncertainties. God speaks through His people. Pages of questions can form an instrument that God can use to speak to researchers. This instrument can aid in discernment. Discernment is a spiritual gift (1 Corinthians 12:10). Jesus described the Kingdom of Heaven to use discerning wisdom similar to that used when fishing. The fishing net holds many different types of fish; some more palatable than others. When the fish were brought out, they were sorted into desirable and undesirable for the Kingdom (Matthew 13:47-38). Survey research provides discernment in the sorting process for a number of Kingdom issues.
Are you listening? If so, how are you listening? Survey research is an important tool. Knowing how to use qualitative research is as important as recognizing the need. LISTENING TO GROUPS: Surveys provide an efficient way to listen to thousands of individuals with unique needs. In a world with increasingly larger populations, having a voice in matters is often frustrating, if not impossible, for both the communicator and the intended recipient. An organization that uses surveys to listen to large numbers of people exhibits caring sensitivities. Large numbers of people can have their opinions made known through a representative subgroup. Researchers call this a sample. The surveying itself is called sampling. The Church Growth Movement has created a real desire for factual information instead of merely making decisions based on guesswork or hunches. Gathering the facts of growth is among the more demanding and yet most important phases of the effort to discover the whys of growth. (Ebbie Smith, Balanced Church Growth, page 80) Donald McGavran, a pioneer in the understanding of church growth equates the use of statistics in church growth to a physician using a thermometer to calibrate a fever. They are diagnostic tools that help someone really understand what God is doing! (Donald McGavran, Understanding Church Growth, page 130) Survey information helps determine where weve been and any progress that might be made for Kingdom purposes. An effective communication strategy will, therefore, have as its starting point a clear description of the audience and their needs. We need to study their relationship to God and their position in the decision process. Such detailed information gathered prior to the start of a Christian media ministry will provide a basis for later evaluation of results. Viggo Sgaard, Media in Church and Mission, page 79). Quantitative research measures attitudes, experiences and other information that defines behaviors. Ideally, measurements are built into the whole strategy planning process. In secular product marketing circles, the concept of Integrated Marketing Communications notes that with measurable behaviors set in advance, the IMC manager understands that the behavior will be used to initiate the next phase of the communication process. (Don Schulz & others, Integrated Marketing Communications, page 114). IMC strives to look at responses at several stages of the decision process, rather than just one stage.
For the Christian researcher, this means looking at more than say, evangelism, but also considering a pivotal step in a new Christians life the point of conversion. Each stage of the spiritual decision process requires separate, but integrated analysis. Research needs to be put within the larger framework of church growth strategy. (See Jim Engels Contemporary Christian Communications: Its Theory and Practice, 1979 for more detail.) James Dobson, founder of Focus on the Family, frequently mentions that when he was young that his father would ask him if he asked any smart questions at school that day. What are the smart questions the Holy Spirit prompts you to ask? When urged to collect answers to smart questions there are several places to start:
1. Available research: What has already been done on this subject. Checking
public libraries, missions colleagues or even scanning the Internet may save your hours even years of valuable time.
2. Questionnaires: Answers to questions can be recorded as written essays

to questions or by assigning numerical values. Survey research can be exploratory or very specific in discerning problems or issues.
3. Focus Groups: Dialog sessions with about a dozen representative people

from your target group will help you learn where to start. 1. AVAILABLE RESEARCH: Research is growing and improving! Serious research projects are available in a number of areas, including those that cover Christian concerns. A local library can access, via computer, a universe of studies on myriad of topics. Through Inter-Library Loan (ILL), most libraries can access a paper or research project. Sometimes these are already written up in academic journals for public access. A photocopy is usually allowed when it is going to be used by one person. However, check copyright requirements if you have a need to make copies available for a group. Case studies can sometimes be useful as existing research to help you focus your search for answers. Newspapers, magazines and contemporary research journals can hold a number of clues. Academic research projects conducted to fulfill partial requirements for a masters thesis or doctoral dissertation are great sources. For instance, if you wanted to
know about leadership training that used radio broadcasting, missionary Gary Swaffords research project on Leadership Training via Broadcast Media as an Additional Church Development Method for use by Foreign Missionaries (Southwestern Baptist Theological Seminary, October 1988) would save you a great deal of time and trouble. In 1977, Dr. Swafford used Trans World Radio to broadcast Bible studies into Malawi. There was a great savings in time and petrol! The 12-week project was deemed too short to quantify noticeable changes in educational levels of the participants. However, even less than exciting results can still be of benefit to others who might be interested in a similar project. Reports in magazines such as American Demographics Magazine or Advertising Age International offer insights on trends that may be useful in providing critical information. The information may be applied directly to your situation or incorporated in your background preparation on your research project. The International Christian Research for Evangelism (ICRE) consortium purchases and disseminates data provided by the British Broadcasting Corporation (BBC). Christian broadcasters such as Trans World Radio, Far East Broadcasting and HCJB have found the information insightful for peak listening times by target audiences. Christian research in a country such as Saudi Arabia would be virtually impossible, but the BBCs direct access to restricted countries is often the only source of information available. ICRE can be contacted through its volunteer director, John ????? at @. 2. QUESTIONNAIRES: If you cannot find existing data on your required topic, it may be time to do your own research. You do not have to have a university degree in research science to conduct a reliable survey. However, experience does bring a level of skill. You may want to ask a professional researcher to handle the project for you. Step One: When developing a questionnaire, how will you develop your questions? It may sound simplistic, but start with a sheet of paper. At the top, write What I want to know. Then pray and quickly jot down every idea that comes to you. Dont try to limit any information that you think you might need. After you are content with the list, then edit out or group questions.
Here is a quick overview of different types of questions for your survey: True or false Example: Christians can know the will of God. Forced choice Example: Do you prefer studying the Bible by reading it yourself or by listening to it being read on audiocassette? Open choices Example: Circle any of the following media that you use to help you study the Bible: Devotion guide, Bible study curriculum, radio programs, audiocassettes, or other (please list: ______________). Yes, No, Sometimes or No Answer Example: I listen to the radio daily. Likert Scales Example: With 5 being greatest and 1 being least, How much does a magazines presentation (design) affect your decision when purchasing it from a newsstand?(Paint only one circle.) Written answers Examples: Please comment on how you feel about the daily radio program, Experiencing God. The questions you want to ask already contain a bias. For instance, in the question in the list above above regarding reading the Bible or listening to the Bible on audiocassette, there is an assumption made that the person taking the survey does study their Bible. Maybe they do not. You might need to ask a Yes/No question prior to asking the follow-up question about preferences. Hint: Do not be afraid or too proud to change the questions you must ask to get the information you need. For instance, you may begin saying, What media do you like? which is very general when what you really need is, Which media from the following list best helps you share your faith? It is nearly impossible to ask questions that are totally neutral. However, through trial and error, suggestions and even some general guidelines exist that just might make or break a research projects effectiveness.
1.
Avoid compound sentences or questions. In other words, only include single thought questions. In the True/False example above, the question might cause problems if it contained to know and do the will of God. The person might think it likely to know Gods will, but balk at the notion that doing it for whatever reason. Connectors in questions such as and, or and either should be eliminated.
2.
Do not use more than five scale choices. Always define what each of the five levels indicate. In the example above, it would be more accurate to say that
5 was most affected, 4 was somewhat affected, 3 was neutral, 2 was not very affected and 1 was not affected at all. Having more than five scale items is frequently confusing to researchers. Also, in some cultures, the midscale numbers 2-4 are just not considered. In that case, go to the forced choice type questions.
Step Two: Try out your first survey draft on a small, but fairly representative group of people. Allow at least two hours for this activity. Have the participants take the survey and then discuss what they liked and didnt like. Even after you have received their responses, consider a test with another group. For a survey for the Southern Baptist International Mission Board, our initial survey was tested in a small Spanish language mission church in Richmond, Virginia, with only three people from central America. A second test was mailed to Guayaquil, Ecuador where it was administered in two or three churches. A third test became our model and was conducted in Ecuador in Guayaquil, Quito, and in the jungles near Lago Agrio. Modifications and significant changes were made at each step. What started as a five page instrument was quickly narrowed to only three pages. Scale-type questions were eliminated because everything was rated as extremely important. We learned we needed to provide black ink pens because our computer tabulation equipment preferred it (plus it made an inexpensive gift of appreciation). We needed to seek out and train a survey coordinator in each country that would supervise the project locally. Literacy variations required the surveys to be filled out in a church setting (or meeting situation for non-Baptists). We also needed to conduct the survey in every country so that every Baptist would feel they would be a part of the results. It was interesting that the survey in Ecuador served as a model for what we would eventually from all survey responses throughout Latin America! Our IMB administrators wanted to have a response from as many countries as possible. This was good for providing specific feedback to all the countries. However, in a fairly homogenous group, such as Baptists, with a somewhat similar environment of Spanish-speaking Latin America, it would have been possible to do a sample of one or two countries and help it be applied to the whole. Some situations, like the Caribbean take more country by country or island by island surveying. For instance, most of the Caribbean prefers AM
Radio because they just dont have FM stations. However, in Jamaica, FM Radio would be the preferred broadcast medium. Differences can vary greatly, even within a single country, too. For instance, rural responses in the Amazon region of equatorial Brazil are greatly different from the urban responses from south Brazil. In the Americas Media Study, we used a stratified sample because a random sample of all Baptists in these countries was extremely difficult to obtain. We could not select at random with any degree of certainty. The stratified sample included Baptists in different ages of churches two places (city and provincial), two older congregations, two churches less than five years old, two preaching points not yet churches and two groups of non-Baptists (civic groups, students, etc.). By narrowing our questionnaire to just a few key questions, we directly addressed each of the five areas of church growth for which Baptists produced media. 1. Evangelism (measured by population to member ratios and population to church ratios) 2. Conversion (measured by baptisms) 3. Discipleship (measured by Sunday School (Bible Study) enrollment and church members 4. Training Leaders (measured by Seminary and Theological Education by Extension (TEE) enrollment and number of pastors) 5. Starting New Churches (measured by new churches and preaching points) Five main questions were asked to approach each of the five areas of church growth: 1. Evangelism: Which media are the most effective for sharing the gospel with non-Christians? 2. Conversion: Which media were most effective communicating the gospel to you? 3. Discipleship: Which media best help you grow in your faith? 4. Training Leaders: Which are the most effective for training church leaders? 5. Starting New Churches: Which are the most effective for starting new churches? The survey participants were given a list of 16 media from which to choose. We had worked with missionaries and national Baptist partners to define this list. For
example, in the model survey in Ecuador, we had forgotten to include movies since we were using videocassettes.) Included on the list from which to choose from were: Sunday School Literature, Missions Literature, Books, Study Courses, Videocassette, Audiocassette or CD, Telephone, Newspapers, Magazines, Tracts or Brochures, Radio Programs, Computers, Television programs, Information by Mail, Correspondence Courses and Movies. Access, promotion and marketing is important to media producers and planners, so we also included questions for evaluating when media was considered in planning stages, who recommended media to church members and criteria for selecting media. Most pastors and missionaries included media in their planning but frequently did not know where to get what they needed. Pastors and some church leaders carried enormous influence in suggesting media for their church members to use. In fact, when Baptists go to their bookstores, they generally know what they want to buy before they even open the front door of the store! The survey team expected price to be most important for determining whether or not a specific Christian book, tract, etc., was chosen for purchase. However, Cost ranked fourth. Content was the top choice with Quality a close second. The survey also included demographic information. By asking about age, years Baptist, years Christian, education, gender, media access and church-related roles, if any, we were able to check responses among key sub-groups. For instance, we wanted to know if non-Baptists preferred different types of media from Baptist church members. We also wanted to know if new Christians preferred different types of media for understanding the gospel. The years Baptist told us that radio was more strongly preferred among those who had been members from three to five years than the other survey participants. Baptist leaders found this interesting because they were doing little, if any radio! Yet, this was the biggest group to fall away from the faith. Was there a connection there? By now, I hope you can see the value in asking a variety of questions. Media can play a role at different stages of spiritual development. The difficulty is knowing which media work best at what stage? Step Three:
Tabulating or adding up the survey results can be tedious work. Computer software and sophisticated scanning equipment can make quick work or several hundred surveys each day. The responses can be compiled and put into a computerized database for number crunching or adding up the totals. Many computer spreadsheets also contain basic statistical operations. Even if you dont have a computer, there are at least three mathematical operations you can perform on survey responses: Sum: By adding up all the responses, you can compare the overall totals. For instance, it might be helpful to know there were 5,997 responses to your survey overall. Average: Averaging the sums can give percentages. Percentages are useful in comparing answers. Step Four: Reporting statistical information usually includes each of these elements: executive summary (overview), introduction, research questions asked prior to the survey, methods used for data collection, results, discussion, conclusions, bibliography and appendices or attachments (including a copy of the survey instrument). Presenting your data should communicate clearly and accurately. However, it does not need to be boring. Bar charts, pie charts and other graphic presentation tools help convey information in an interesting manner. Graphs have a practical purpose in that many people prefer visual comparisons rather than viewing numerical values. Presentation software, such as Microsoft PowerPoint, include charts and graph templates that make quick work and keep you from having to draw each response portion. Here are two illustrations from a recent media survey in the Americas. PowerPoint was used to create the slides. Each pie chart or bar graph has a small spreadsheet that contain the exact numerical values compiled in the original database. 3. FOCUS GROUPS: Quantitative hard data must be checked against qualitative soft input from representative participants. Focus groups require screening and careful listening from no more than a dozen people at a time, but the feedback helps interpret the data. In 1991, when conducting a small media survey in Kazakhstan, we decided to conduct a dialog group among some aspiring business persons. I never will forget the
look on the participants faces as we asked a simple question, Do you have a radio? These Kazakhs were stunned! Through our interpreter, we quickly learned that in the former Soviet Union, virtually every home and office was pre-wired with cable radio. It was not even a question they would have asked. However, Im glad we did even if we did look a little silly! Our written surveys only asked about radio. The focus group helped us discern that broadcast radio would not penetrate homes and offices unless we worked with the radio cable operators. This was critical information to the success of our strategy. Keep this axiom in mind: Focus groups produce quotes. Do not try to tabulate all the responses from a recorded transcript. Someone might have been agreeing, but not have said anythingor worseperhaps they were too angry to speak! Focus groups: require adequate screening to include those whom best represent your target demographics. should be limited to no more than one dozen participants (invite 13 to 14 though because youll always have one or two who wont show up). limit discussion to one hour, notifying everyone in advance so they can keep an eye on the time, too seek to provide an unbiased, friendly (non-threatening) atmosphere where all participants feel free to voice their opinions and do! are led by an unbiased facilitator who is equipped with only four or five general questions which keep everyone focused on the topic at hand keep comments with strict confidentiality Never be afraid to ad lib when the Lord is leading you. In a focus group in a very remote, oral culture village at the headwaters of the Amazon, I was trying to determine the best media, if any that would help Quichua Indians to witness. They couldnt think of anything and neither could I. With a sudden burst of divine revelation only attributed to the Holy Spirit, I stepped back and noticed that all but one or two in the group were wearing T-shirts. Theres nothing unusual about that, but these T-shirts didnt have the usual beer advertisements or sports figures. Instead, there for everyone to see were slogans from a recent youth evangelism congress. The pastors wife even had a T-shirt that had a picture of a pink-faced Jesus complete with a glitter glue border! I asked them about the shirts and they quickly caught on to my questions. Yes! They wore those T-shirts day
after day because their village friends would get curious and it would lead to a discussion about believing in Jesus. There in that jungle village in the middle of boas, jaguars and malaria, Christians were wearing their media. T-shirts were their evangelistic media of choice. No survey in the world would have unearthed that knowledge. And, interestingly, the missionary who served as interpreter and had lived in the region for several years had not yet made the connection. It was only by seeking, that the truth was found. (Mt. 7:7) IN CONCLUSION Are you listening? Jesus said, He who has ears to hear, let him hear (Matthew 11:15 RSV). How are you listening? The psalmist said, They have ears, but do not hear (Psalm 115:6a RSV). When we are rightly dividing the word of truth (2 Timothy 2:15b KJV), God can use us to bear fruit for the Kingdom advancement. It is to the glory of God that you bear much fruit showing yourselves to be my disciples. (John 15:8 NIV). Jesus wants us to listen. Sometimes listening to the needs or cries of the few who are closest to us muffles or drowns out those from the larger group. As God tugs on your heartstrings for planting, watering or harvesting, may it be done with ears as only God can provide. Quantitative research is a wonderful tool that the Holy Spirit can use to help you hear the cries of the many over those of the few.
A Simple Guide to Conducting Focus Groups By DH I. Introduction The purpose of this section is to introduce to the reader the methods and practice of Focus group research for visual media. Although there is cross over to other forms of media, like radio, the author believes that TV & film producers have ignored, for the most part, proper research which would make present and future productions more effective. . We will only deal with research as it relates to the reality of the 2/3rd World. The booklet is meant as an easy to use manual for designing and implementing focus groups overseas. Throughout the section, I will use several terms that I see as interchangeable. The first is the use of film and video. The second is a referring as a media practitioner as a 'he'. I do not do this because I think the role can only be filled by the male gender. This is not true and there are many talented women writers, directors, producers, cameramen/persons(!). Indeed, as Christians interested in reaching over 50% of the population through media, we before seek out, train & encourage women team members! A third set of terms used interchangeably is "one-third world" and "2/3rd world." This always refers to the area outside of the so-called 'west', excluding the USA & Canada, Great Britain, Western Europe and the 7 tiger nations. We will describe approaches and methodology of research that is best used in areas where the extended family is still a vital part of life. Where marriages are many times arranged and the superstitions of animistic religions still 'stunt' the growth of the Gospel.
Why Visual Media Research? Research into why a specific television show or film is effective is one of the most important things we can do as producers. The reason is simple. TV is impacting the 2/3rds world now and in the next 10 years even access to TV will explode. It must be a, significant part of our media-mix and it must be used effectively. Just as the Children of Israel sent spies into the land which God promised them, we need to use research to know the "lay of the land."
Motivation for Research Researchers have differing motivations for conducting research. The prime reason is to find out what the audience (or potential audience) is interested in seeing. What they feel strongly about. Many times, the motivations revolve around fundraising. Certainly with Focus Group methodology you will not get any sort of audience count. For instance, if the only reason you conduct post production research is to find out what percentage of the viewers 'prayed the sinners prayer', then at the very least a more quantitative approach is necessary. If you wish to find out what sort of response you might receive if you transmitted the program on the national network, then focus groups are the best bet. II. Types of Research Methodology This section will discuss a method of research called Focus Groups - part of a type of research called Qualitative Analysis. The three types of research formats that fall into qualitative analysis are:
In-depth Interviews This is much like the name. The interviewer sits down with his interviewee and the talk for a period of time. Through interview techniques, the interviewer asks a number of questions that allow him to collect data pertinent. This is also called 'key informant' interviewing. It is the lowest stress to the interviewee.
Focus Groups Focus Group (F/G) research was made popular by the advertising industry. The agencies would gather together groups of 'consumers' and test a product, a commercial, etc. F/G can be used to gain insight into peoples attitudes. Questions are asked in an open ended manner, and the interviewer may get an answer he may not expect. The look on his face and his response will determine whether the interviewees next response is as honest. F/G are used to allow the participants to discuss a topic among themselves with the interviewer stimulating the process. The premise is that free discussions generate fresh ideas and insights.
Community Interviews Unlike F/Gs in community interviews the 'investigator' asks questions, raises issues, and seeks responses from the participants. The primary interaction is between the investigator and the participants, not between the participants themselves. Many times, we as producers, have a strong desire to make a film. We think that we have a message. Yes, we do have a message, that of salvation. But we need to understand how Jesus can affect the lives of our target audience. We have to listen! Quantitative Research This method of research will bring in a different type of result. It is a list of questions carefully developed by the researcher with either a yes/no response or a response, i.e. "The video you just viewed discussed the issue of barrenness. On a scale of 1-10 . What you discover in quantitative research methodology are issues related to demographics. I. E. how a certain age group or sex felt about your film. The problem is that you can lead an interviewee in his or her response to your question because they may be more inclined to tell you what you wish to hear.
III. When do I conduct research? There are three stages of the production process where research should take place. These are: pre-production, pre-release and post-release research to improve our communication. Pre-Production Research We do not have all the answers. Pre-production research is probably one of the most important part of ANY media effort. Some years ago, the author (with a team) embarked on a project to produce a series of dramatic programs to help Africans understand Christianity in the light of the cultural pressures they faced. A focus group was gathered of media practitioners and pastors. The result of 52 key issues they faced! The type of film we made was heavily influenced by that group -- and it was not what we had planned to do! But we did what the national believers told us to do. What we found from this focus group was the nature of the topic and the format of the film. It was up to the writing team two Africans and one American to develop the
characters and scenario - which was again discussed with the same focus group, modified and then the final script was written -- and again tested both with the focus group and then a panel of independent readers in several African countries! Pre-Release Research In modern Hollywood filmmaking, the industry tests several endings of a film to see which one is liked by the viewers. A misjudgment in this area can mean millions in lost revenue! Depending on the results, a film can be re-edited prior to release. It is well worth the effort to gather together a focus group to see a VHS 'cut' prior to final confirmation. With a wise facilitator the producer can learn a lot about how his final film will be received and how the audience interpret his filmic interpretations of the script. He might be 'right on' or way off. Post Release Research Usually, this stage of research comes after the film has been in circulation for a period of time. It is certainly essential in the event that the producer is making a series. It is essential to know if the film is reaching the audience with the message you wished to communicate in the first place. It is also helpful to know how your characters impacted the viewers. Issues like: Was the setting realistic; How was the costuming; What was the perceived theme; etc.
IV. A Philosophy to Research in the 3rd World Part & parcel to any development of a personal philosophy regarding involvement in the research process is an understanding of the role of the western mission worker. Much has been done on the so-called mission fields of Africa & Asia has been done without any research into what the so-called 'target audience wants! Strategies are developed in isolation of the group who is supposed to benefit from the program and the result has not been positive to the long term growth of the church overseas. A retired American executive once told a story about how he came to Kenya to dig wells in rural villages. Of course, it is a well known fact that clean water should be one of the priorities anywhere, second only to latrines. The man went to the Chief & elders and talked about wells and how important they were. But finally after he finished his sales
pitch and they were eating together the man noticed that the elders weren't so happy with the well. So he asked, what was it that they wanted. The answer? A soccer field! The retired executive was shocked. It seems that the elders and the Chief felt if they had a soccer field and some balls, the village would have a place where they could have some recreation together - they would feel good about themselves and then they would dig their own well! The executive listened to all this and decided that this was certainly far our of line with the aims of his mission agency but he would take a risk. He assisted them in the grading of the field and bought some balls and went off to his next set of villages. A few weeks later he came back and found that the field had indeed done what the chief & elders had predicted - the men and women had dug a well themselves and it was being used by the women to draw water instead of the stream! The lesson learned here is that the 'target group' or 'stakeholder' participated in the process of this rural development project. Through the process of consensus through dialogue and risk-taking by the retired executive, the project succeeded. In research, we must take on some of the same aspects of the executive in the example above. The researcher must be willing to take a back seat in the development of question formats. He must depend heavily on his local counterpart from the target region or country. The researcher must ask him/herself: What Information is needed and what will it be used for? Usually, we determine that we need research to prove a specific point. Can we use existing research? Maybe, maybe not. Recently a research 'statistic was discussed at a meeting of media executives that a secular research group had found that more that 70% of the people in the capital city of a certain poor 3rd World nation had TV sets. So, if a program is aired on all the TV stations this agency could reach over three million people with a message of salvation. This group continued to say that they could apply the statistic to the other large cities in this country and reach 70% of the country for Christ. Then, based on a study in an entirely different region and one campaign they estimated that one in six would accept Christ! So, because of the over all urbanization rate in the country, this group of well meaning people extrapolated that over three million would accept Christ from one series of broadcasts!
In this case, statistics were used to validate fundraising programs! In other cases research may be used to validate a certain programming approach. There are many cases of both the former & the latter in the missionary media ministries today. These are negative uses of information because they do not take into consideration the stakeholder in the process! How will I get this information and what questions will I ask? As foreign researchers, we very early in the process find a local counterpart facilitator in our target culture. This counterpart will become a co-researcher in the process. He or she will be essential to bridging the cultural distance between you and the 'stakeholders' in the project. Certainly, you are at risk personally in the research process. But the national facilitator and the stakeholders are equally at risk - a fact that we foreigners ignore or downplay in our own minds. With this guide, sit down with your counterpart facilitators and discuss what type of information you wish to know from the focus groups. Share with him what you are planning to do with the information and that he or she will have access to a final report of the findings. Taking the principles found in this booklet, talk through with your counterpart how you wish the F/G approached and what question format is most effective among his people. It may be that he or she feels a certain questioning route is best. In Africa, most certainly the cultural pattern of starting with the general and moving to the specific should be followed. How will I ask these questions? How will I ask these questions without committing cultural problems that would effect my data? By listening to your counterpart researcher. He or she will not want to commit cultural errors and indeed it will be more difficult for them to do so.
V. The Role Redefined As foreign researchers, we must take the role of enabler, of trainer, of listener in the process of research design and implementation. This paradigm shift is as essential in research as it has been in the modern missions movement. Nationals must own the projects we wish to implement just as the village mentioned earlier owned the well because they participated in the process of decision making and implementation. We
must ensure that the national church 'owns' the research project we want to undertake and especially the media project we intend to produce with the research! As such, the roles: Enabler This relates to our position in the decision making process. We must listen, comprehend the answers and be willing to do what the counterpart says. And if that means financing a soccer field instead of a well, so be it! To enable means to "provide with a means or opportunity, to make possible or to sanction." This is opposite of a dictatorial, I know what is right for you approach. As an enabler, we are partners in the process of mission and research! Trainer The counterpart researcher may not have training in conducting a F/G. As such, your role becomes a trainer, a person who takes enough time to ensure that the person has an understanding of the process, you transfer the ability to facilitate the F/G to the counterpart. This is part of a process of skill transference that is so essential to modern missions. Listener Part of all of this is your role as a listener. Make sure your counterpart understands that the results of the research will make a difference in the project - that you want to know the heart of his people!
VI. Moderator Roles
Beginning the F/G discussion Beginnings are essential to breaking the ice in any meeting of people who don't know each other. As you know from personal experience, it is essential not to put people off when you first meet. In Appendix One we have discussed problems arising from dress, gender and other specifics. However, it is essential that the moderator create a thoughtful, permissive atmosphere - providing the ground rules and set the 'tone' of the discussion.
along, we have these nametags. Please write the name you feel most comfortable with on these labels. We will start the film now. It is 2 hours long. If at any time you wish to use the toilet, it is (place). There are sodas and cakes on the table. My colleague, (name) will assist you. Show the film - place the food out right at the end. Now, please feel free to get some food and as we do, Ask first question
VII. Keys to successful 'moderation'
Anticipate the flow of discussion Since any group discussion is unpredictable, it is important to think through what you are trying to learn about a specific film and consider where that discussion might lead. This will prepare you for such deviations. For example, a focus group about a film might lead to a series of questions about how the film was made, or the lifestyle of a certain actor if it was locally produced. If this happens, you might want to be ready to counteract that tangent by counteracting with a statement like, "You must remember that we are seeing (actors name) playing a role. So, although we know his lifestyle is not as good as it should be, for the purpose of this discussion it is not important. " A statement of this type should bring the discussion back on track. Allow differing points of view You may have said that this is important, but people are not speaking out. Sometimes you just sense by body language that a participant has something different to say, but is restrained by something. Encourage them again! Essential techniques In any conversation a person needs to be concerned with how much one talks. It is easy to dominate the conversation and most novice moderators commit this sin.' Five second pause. This is most often used after a participant comment. It can prompt additional points of views or agreement with the previous point. If
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also forces you as a moderator from not changing the topic too quickly. Practice it on friends & family to see how effective it can be. The Probe. This is a request for additional information when people make vague comments or multiple meanings like 'I agree.' Example of probe questions are: 'Would you explain further'?' 'Would you give us an example of what you mean?' 'Is there anything else?' Please describe what you mean?' '/ don't understand.' It may be important to use the probe early in the discussion to communicate the need for more precision in responses. Responding to Participant statements It is essential the moderator clearly respond to statements by participants. Sometimes response mechanisms are unconscious. Head Nodding. One unconscious response is the head nod. This can be helpful if used sparingly and consciously, such as eliciting additional comments from a participant who wishes to talk. But the head nod also signals agreement in some cultures. As such, a head nod signaling agreement may elicit additional comments of the same type, sometimes reinforcing a certain perspective and stifling opposite point of views. Short Verbal Responses. Depending on our culture, we may have been conditioned to provide short verbal statements to may signal acceptance or in some cases simply acknowledge that we heard a statement. Most are acceptable in a focus group setting, i.e. 'OK,' 'yes,' or Uh, huh. These are value neutral expressions. ' Responses to avoid are ones which indicate accuracy or agreement. These include, 'correct,' "that's good,' or excellent.' Types of Participants
Focus groups bring together a wide variety of personality types. Sometimes specific types of personalities create problems for the moderator. For example: The Expert. This type of person can inhibit free discussion within a group. They may have considerable experience with the subject under discussion, may have political/social 'clout,' may be an elder in the community or an opinion leader. If you have this type of person in your group, underscore in the introductory comments that all opinions are important. Dominant Talkers. Often it is this person who thinks they are knowledgeable on the subject but simply have opinions. You can seat this type of person next to you and may be able to exert some level of control by body language or nonverbal clues. Examples of this might be avoiding eye contact with the dominant talker and appearing bored with their statement. In some cases, you may have to simply say, 'Thank you for that comment, does anyone feel differently? Shy Respondents. Seeming to have much to say, but unwilling to say it due to shyness, attempt to place them directly across from you and maximize eye contact which can encourage them to speak up. If all else fails, ask a direct question. Rambling Respondents. This type of person drones on and on and usually never get to the point. Discontinuing eye contact with the 'rambler' after 20-30 seconds can help. Look at your papers, at other participants, look bored, at your watch, etc. As soon as the 'rambler' stops or takes a breath, be ready to fire off another question to divert them. In the remaining discussion avoid making eye contact with them to reduce the potential of another ramble.' VIII. Assistant Moderator's Guide The role of the assistant moderator is very important. While the moderator concentrates on keeping the conversation moving, the assistant moderator takes comprehensive notes, keeps the tape recorder going, maintains the setting, i.e. lights, sounds, refreshments, and responds to unexpected interruptions. In addition, the assistant moderator notes the participants body language throughout. Here is a checklist for the assistant moderator:
1. Equipment Ensure that it works and is complete Tape recorder Microphone & extension cord Batteries an/or extension cord Blank tapes Name tags (if used) Marking pens Duct tape to hide the cords Visuals or handouts 2. Refreshments Obtain refreshments and set them up in the room. They could be light, i.e. soda & cakes or a traditional meal like roast meat. 3. Arrange the room Rearrange the chairs and table so everyone can see each other. You will have visited the site in advance and will know exactly what to expect. 4. Set up the equipment and verify that it is working property If you are holding the group in an area where there may be power problems those batteries will be even more important as well as lanterns. 5. Welcome the participants as they arrive Many will have known you as you will have done some of the follow-up on the recruitment process. Your cordial greeting will make them at ease in the process. 6. Sit in the designated location This is outside the circle, opposite the moderator and close to the door. If someone arrives after the session begins, meet them at the door, take him or her outside the room and give them a short briefing as to what has happened and the current topic of discussion. Then bring the later participant inside the room and show them where to sit.
7. Take notes throughout the discussion Be attentive to the following areas of concern: - Well said quotes. Capture word for word as much of the sentence as possible. Listen for sentences or phrases that are express a point of view. Attribute it to the speaker. Keep your observations separate. (use quotation marks for what the participant says and parentheses for your observations). - Note non-verbal activity. Watch for head nods, physical excitement, eye contact between participants and other clues that would indicate level of agreement, support or interest. - Make a sketch of the seating arrangement and note the names of the speakers. 8. Monitor recording equipment Occasionally glance at the recorder to ensure the tape is rolling. Time the start of the tape so you know when to torn over the tape. Do not use an alarm which may distract. Attempt to work with the recording equipment without drawing attention to yourself or (most importantly) the equipment. Label the cassette. 9. Do not participate in the discussion You talk only if invited by the moderator. Control your non-verbal actions no matter how strongly you feel about the issue. 10. Ask questions when and if invited After the discussion, the moderator may ask you to ask questions of amplification or clarification. 11. Oral Summary The moderator may ask you to give a 2-3 minute summary of the points brought up in the discussion. Do not attribute comments to any participant, use a remark like, "and then it was mentioned." to avoid this. Invite participants to offer additions or corrections to the summary. 12. Debrief the moderator
Be ready to discuss the session with the moderator directly afterward. 13. Read and provide feedback on the analysis.
VIIII. Problems of conducting Focus Groups in the 3rd World The major problems with conducting focus groups in the 2/3rd world revolve around: Approval Distance between interviewer and focus group Bias Environment Sample selection 1. Approval In most developing countries, individual freedoms are greatly restricted. In Kenya, you are supposed to get a permit to meet with more than 10 others unless it is an established church group. This is ignored in many cases, but can be used as an excuse to close you down if your motivation for being together appears to threaten those in power. Many times this can be gotten around by getting approval of the local authority. In the case of the Kenyan setting, the Chief. The Chief is an appointed position and very powerful. Researchers should use an intermediary like a pastor or man. In any case, although you can mitigate the problems, a reason can always be 'created' by someone to stop you from conducting research. Example: In the mid-80s, the government sponsored a family planning TV soap opera in Kenya called Tushariani. It was very popular and followed some of formats developed by the Indian soap, Hum Log. When Tushariani was on, a very large percentage of Kenya was watching it. Unfortunately, it was the special project of the vice-president and when he fell from grace, so did the program. As a researcher interested in producing TV shows & films, it would be very worthwhile to see why the show was so popular. However, official support would most likely have been denied until last year when the VP died. And even so, a
through analysis of Tushariani itself would most likely have to be done at an informal level anyway until the current president is defeated. This certainly is an example for each of us NOT to attach our projects to politicians because while it may be useful while he was in power, those who go up, will most surely go down and your project may go down also! 2. Distance between interviewer and focus group(F/G) This can manifest itself in various ways, i.e.: Attitude of superiority - the interviewer thinks he is better than the F/G Attitude of inferiority - the F/G is older, richer, and wiser than the interviewer. For example, using a student to conduct the interview. Language - the interviewer uses terms unfamiliar to the F/G. This could be scientific language or slang. OR, if the F/G consists of slum youth, the non-use of slang! Dress - Essential that the interviewer dress likes the F/G. Not "up" or "down"! Tribe - It is important that you appreciate tribal issues. For instance, don't send a Hutu to interview a Tutsi! 3. Interviewer Bias One of the problems of conducting F/Gs is the issue of the introduction of bias. This can be introduced in a number are ways: Interviewer - It is essential that the interviewer be un-biased at all times. Bias can be introduced by the interviewer's unconscious response to something a F/G member might say. Example: For instance, suppose you are sampling a group of young women on birth control attitudes. Your interviewer is a matron who has a deep-set judgmental attitude toward young women who have sex early. The attitude could seep into how the F/G was conducted and the young women would be less open. Solution: Thoroughly interview your interviewer. In the example given above, you might undercover her attitudes and with that understanding you might make sure that
the interviewer guards against letting her beliefs effect the F/G. Or, you may decide to get another interviewer! Designer - It is always problematic that the designer (or researcher) has something he/she wants to prove. Research is rarely done in a vacuum! The designer/researcher can interject bias in the way he/she constructs the question. How they state it, etc. Analysis - Certainly, this is a significant level where bias can be interjected - especially of the results of the F/Gs do not match up with what the researcher wanted to learn. 4. Environment There are all sorts of inter-related issues related to environment. The goal is to select a place to conduct the F/G where the participants are comfortable and somewhat secluded. For instance, you might want to avoid a church for a group of slum dwellers who might sleep with whores. Use a location where they might come, i.e. a community center or something similar. Don't overdue the noise seclusion issue if the participants are used to a noisy environment. For instance, if you wish to talk about African parenting methods, it might be better to have a location where the kids are allowed to run free (you might learn more by observation in this case!)
5. Sample selection You must have some sort of representative sample who you are researching. Here are several options: Census - Choose by general population percentages: Take the known formal or informal census statistics and make sure your group consists of roughly the same. By target group - If your research is related to a specific demographic group, use a representative sample, i.e. if women, have 100% women, split up into the age demographics. I E in Kenya, 50 - 55% of the population are women. 80% of the population are under the age of 27. More interestingly, 50% of the total population are under the age of 15! And, a large percentage has had their first sexual encounter under the age of 14.
Question: How would you select the participants of a F/G dealing with birth control and virginity? Statistics show that a large percentage of girls in Kenya have their first sexual experience prior to 14 years in age.
Section Five:
How do we Train Others?
Process Training Methodology By DH
Introduction Over the last decade of serving as a media trainer & producer, first in Asia and now in Africa, I have been impressed by the various methods used to conduct media training. They range from the university forum, to theoretical workshops. Rarely are the practical aspects of video production integrated effectively with the theory. A new collaborative methodology is necessary to pass on the practical skills of video production, along with communication theory. When one brings up the word practical, one usually thinks of the cameraman, rather than the scriptwriter. This is not what I am advocating. Rather, I am advocating a process where the craft of writing, storyboarding, taping, editing and distribution are covered as a collaborative, Team oriented effort. This format is still passing on knowledge, in fact "transferring technology" to others it is, however, more effective as it integrates the practical with theory! Problem-based Learning There is ample support for integrative learning processes in a methodology called "problem -based learning(PBL)." PBL has the following characteristics: 1. 2. 3. 4. 5. 6. 7. 8. 9. Begin with a problem Ensure that the problem connects with the student's world Organize the subject mafter around the problem, not around he disciplines Give students the major responsibility for shaping and directing their own learning Use small teams as the context for most learning Require students to demonstrate what they have learned through a product or performance.
Cultural impact
Understanding that people in the "emerging" countries are process oriented, a workshop format that utilized PBL would seem to be more effective than a traditional approach because the workshop is centered around the process of completing a specific group project. The three step problem solving process suggested by Stephen, Gallagher and Workman (1993), i.e. ! What do we know? ! What do we need to know? ! What are we going to do? serves as an instructional scaffold from which the workshop participants might make sense of the situation and what skills are needed. In PBL, the purpose of the problem is to motivate students to learn and provide a 'real-world' context for examining the issues involved. Instead of a format which starts out with the theoretical approach, i.e. scriptwriting theory, video theory, audio theory, then assigned individual and perhaps a group project, the process of establishing a team which then carries out each phase of a specific production together. This team process approach then welds together a group of people who can come back together at a later date and repeat it time and again. It is part and parcel of the transfer of knowledge. One of the shortcomings of more traditional education approaches which the Two Thirds World inherited from the West and adapted is a tendency towards rote memorization and a desire for the strong authoritarian figure of an instructor. There are very few models of the instructor as a friend, mentor, facilitator or collaborator. Information is delivered in an imperative tone and students write down the lecture word for word. In the event the student misses a phrase, he may choose to stop the instructor who repeats the sentence word for word with punctuation points. A passing grade is received by those students who can replicate the lecture information by rote on exams. This methodology is not conducive to application of information in practical situations, nor to a leap of logical understanding that is so needed in visual media production. The Collaborative Approach
While much of the traditional media training noted above deals with the various disciplines of production as unique and separate, the Process Training approach draws much of it's strength from the understanding that visual media production is a collaborative effort. Collaborative in that film makers in the west understand the importance of the various disciplines of writer, producer, cameraman, editor, soundman, etc. as they collaborate to express the script in visual form. As such, the greats of traditional filmmaking developed their films in collaboration. This was especially true in the very early days of the major studio productions in Hollywood when such greats as D W Griffith produced the silent films of the day. One of the premier film & television schools in the USA, the University of California at Los Angeles (UCLA) has created a curriculum that concentrates on the craft of film and TV production on a collaborative basis. Although there are specific courses in scriptwriting, for instance, they are undertaken with a project in mind and are coupled with a other craft courses. This sort of coursework is a blend of theory and practical projects taught in the constraints and stimulation of the university system. It is this approach that is designed to equip the smaller, independent filmmakers. Such modern filmmakers such as Steven Speilberg use a collaborative methodology - in fact Speilberg is a graduate of UCLA's MFA program. A Process Training methodology takes full advantage of a process that Steven D. Katz refers to in his book Film Directing Shot by Shot as visualization within the production cycle of a film. "Visualization works two ways: first, as a process of inclusion in which the subject of a film is explored and ideas are collected and stored away, and secondly, as a process of simplification as the vision is honed, leaving only the best and pertinent ideas." He goes on to give examples of the many independent filmmakers in Hollywood have directed, wrote, shot and edited their smaller films and "This type of hands on experience is worth any number of sessions with a professional editor doing the work for you. Many of the film school-trained filmmakers today have learned their craft this way and understand the filmmaking process from script to release print. This alone does not make a great filmmaker, but whatever other qualities are necessary, they are befter served by a full knowledge of the craft."
Suitability The Process Training approach is best suited to specific media ministries who have the facilities, equipment and staff who will comprise the majority of the team. The advantage of this approach are three fold: 1. The process of creating a visual media product brings together people to participate in the process of creation, stressing the collaborative approach. 2. Each member of the team participates in each phase of the process and emotionally "owns" the resulting production. 3. The Workshop not only teaches the theory of production, but also each step in the process of production, resulting in a video or film. Certain elements of this approach can be applied to radio or magazine training. On The Job Training Process Training is like on-the-job training in that the centrality of the workshop is not the theory, but a specific project. It centralizes around the process of, say producing a video, as opposed to the lecture/academic approach. Many workshops are taught each month around the world which feature theory as the central theme with liftle practical involvement. In some cases, this approach can enhance skills, in other cases, however, this approach may result in nothing of substance for various reasons. Here are the elements that are common to TV production and would be included in a Process Training session: Element 1. Team building: Assembled teams meet together for the first time. Relationships are built by relating common interests, approaches, and visions. The goal is the meshing together of diverse personalities to establish a Team.
Element 2. Production design: Team discusses possible projects to be completed in the next two weeks. A consensus is found regarding the project so that there is a continuation of the process of creation. Target audience is discussed, format, etc. Element 3. Scriptwriting: Discussion of the script, characterization (in the case of a narrative video). In the case of a documentary, points discussed are possible interviewees, script elements, research techniques and documentary design. Approaches to writing the script are brought out by the facilitator. The script synopsis is developed together as well as the narrative lines. Element 4. Storyboarding: As the writing process is coming to completion, the team visits locations and decides who and what is to be included in the project. In-depth discussions on the various roles for producer, director, cameraman, audio, editor, etc. have taken place. Also discussed in this section are the features of the camera itself, including camera moves, lenses, framing, use of tripods, etc. Lighting problems will also be discussed and if necessary and available, lighting notations will be made on the storyboard. Element 5. Rehearsals: In the case of a narrative or dramatic video, rehearsals start at this point in time. One of the Team is appointed as the director and actors are chosen. Element 6. Videotaping: The team participates in the process of taping, each member being involved in some intimate way as a crew member. Element 7. Editing: Taking the resulting camera tapes to the editing room, the team reviews tapes and logs them as part of the post-production process. Footage is chosen that fits into the storyboard and a "paper edit" is done prior to using the editing console. Edit decisions are made by the team. Narration is wriften in the case of a documentary and recorded. Titles are prepared and shot. Element 8. Distribution and Critique: Distribution possibilities are discussed and the entire Team participates in a review of the Workshop and critique of the final product.
A Different Result The difference, is of course the workshop format. As opposed to the more formal classroom with theory preceding practical work, this "process" methodology integrates theory with the practical in a process of learning not unlike, as Catherine Petrini lists in her article in Training & Development magazine as "coaching" and "mentoring". Both of these on-the-job training methods depend the trainer being truly interested in the trainee and working on a day to day basis. In fact, it may be useful to discuss the requirements of a facilitator for Process Training. There are three key characteristics. The Process Training facilitator must be: A Team Member: The facilitator must not see himself (or hersel@ as an authority figure. He must be willing to stay off the lecture plafform and instead provide the technical support aspect. In many ways, the facilitatior becomes a mentor to his Team. Mentoring especially is a process of imparting skills and knowledge to a trainee without fear of guarding one's position. The facilitator becomes transparent to his Team, working together to discover how the elements of the visual media production process become a part of the craft of filmmaking. "in tune": He must understand the issue of consensus. Although this might seem simple if the facilitator is a "Team Member', it is quite easy for him (or her) to exert undue influence on the Team to get his way. With a true understanding of consensus, the facilitator will not make decisions without the Team. In fact, most of the 3rd world are process oriented and we can be more effective if we present information with that in mind. An experienced producer: He/she must have enough experience to understand each part of the production process to and to grasp the collaborative process that is essential to good production. The training effort is organized around the process of completing a production, and the facilitator does not take the role of the "heavy". Each participant owns the product and walks away with an intimate knowledge of the craft of production, from planning to script to storyboarding, rehearsal, taping and editing. A Team is therefore established around this actual production which now has the experience to come back together and produce another video without the facilitator. This training approach can also be used for radio and magazine production training and it is
especially useful for those organizations who have a specific project in mind and existing facilities. Follow-on Training There is always a question regarding the need for follow-on training. Much depends on the Team and sponsoring agency. If the sponsoring agency does not have the in-house mix of staff (as part of the team training effort) and the other participants are from various parts of the country, then there may not be an operational team established at the media center. A conventional video workshop held with a church organization sometime ago brought regional communication officers together from across the country. Only one came from the city where the workshop was held, all had many responsibilities in their home areas. Although there might have been more possibilities of a team being established if the Process Methodology was implemented, it may also be possible that the specific mix of denominational officers were not the right candidates for a Team. Pre-Screening? This brings up the concept of pre-screening participants. Most church based workshops in Africa are organized and whoever comes, gets in. It will be more productive if participants in a Process Training workshop already have some level of writing or video experience and be commifted to inclusion in a production Team afterwards. This is why a Process workshop might be befter arranged around the needs of a specific ministry who nominates a majority of potential members. The result will be a Team that remains in the city where the workshop was organized. However, much like any training, it will be more effective the same Team to meet at least twice a year with the same facilitator to undertake another session using Process Methodology. This will serve to refresh skills of over a period of time hone the Team into a highly talented production unit.
Section Six:
Media Effect Case Studies
Case Study 1: Sabinas Encounter Project Description: Sabinas Encounter is a dramatic film designed to help the average African deal with the socio-cultural pressures created by a woman's barrenness. Synopsis: In a dramatic opening, Sabina, a barren woman in her 30s, goes to live with her sister, Maria. Sabinas husband has visited a witchdoctor who tells him Sabina is a witch and worthless, and to send her away. The husband beats Sabina severely and sends her away. She arrives very depressed, nearly suicidal and hating the world and God. Sabinas husband comes to visit her, to instruct her to have the family send the bride price back to him. He meets Mzee Paulo who has talked to Sabina. During this talk, the concept is presented that the wife is not the only cause of a childless family. Sabina is depressed and bitter, seeking Marias peace, although she thinks the answer in Christ is too simplistic. A baby is found thrown into the pit latrine, and it is through this traumatic experience that Sabina realizes that it is not babies, not clothes, not a husband that gives peace. It is during this time that her sister leads her to the Lord.
Strategic Objective: 1) To cause Christians to understand critical issues of their culture and how to relate to them in the Christian faith. 2) 2) To provide information about the causes of barrenness and remove the superstition that is often associated with it. And 3) teach basic spiritual issues to new and old believers who are still young in Christian growth, that they may grow and reach out to others. Countries and Region of its Use: Sabinas Encounter has been distributed in many countries in sub-Sahara Africa in English and more recently, Swahili and African French. More than 10 countries have aired this program. Estimated Audience: It is estimated from reports received from various missions sources that more than 18 million people had viewed the film by December 2002. This
was based on audience data from the main cinema van distributors in Kenya, Tanzania and Ghana, as well as data from the national TV stations as to their audiences. How was it produced? Sabinas Encounter was a co-production with Handclasp International, a non-profit organization and International Media Ministries (Assemblies of God). The initial work on the project, including the research and script preparation, was initiated by DH, a group of African leaders and talented writers. The above the line budget was raised by H and International Media Ministries provided the below the line personnel and equipment through the post production and film transfer. Script and production: The script was written by two very gifted writers from Kenya and Cameroon along with Dan Henrich, who headed the team. The script was written based on real life situations that exist in the African culture today. Agreements were drawn up detailing the responsibilities of the each of the coproducers which included schedules, funding, pre-production, production, and post production. Additional strategies were laid down detailing marketing of the film/video as well as ownership of the product, language rights and escrowing of royalties for future joint productions. Research: The writers submitted their script to a panel of 16 men and women from a variety of countries and made the necessary modifications in the actual script. The choice of characters, location and music was also very important to the overall planning of the program. In fact, all of the music was original and was very important in reinforcing the theme as well as providing strategic bridges throughout the story. Further testing of the product was made after it was created and critiqued, both by local people who watched it as well as professionals who analyzed it for content, technique and acting. Reports have come in from many sources - letters, calls, remarks after the projection of the film, that confirms its impact. Many stations that have used it over and over again on national and regional television. A further plea has been made for the second in this series to be produced.
Future: Currently, a script has been written and funds are being sought to produce the second in the Sabinas Encounter series. Other language versions are also sought, being requested for various large ethno-linguistic groups, i.e. Lingala and Portuguese. What has been done to improve the production or organizational relationships? Due to lack of funding, little has been done to bring the partners together for this second film, but recently the partners have been encouraged by promises of additional assistance to produce the sequel to Sabinas Encounter. Case Study 2: Television and Video Evangelism in Cambodia Project Description: Cambodia is a nation emerging from years of war and genocide. The country is opening to Christian influence. Our challenge was to use television and video to introduce the Christian message in a way that would be acceptable to a hostile media environment and attractive to an audience who have no awareness of God. The first step was using CBNs Superbook cartoon series and voice dubbing this into the Khmer language. Asia Project 2000, a media ministry for the Assemblies of God-USA to Asia, made contact with CBN seeking permission to use the program in Cambodia. The 52 episode series was voice dubbed into Khmer. Strategic Objective: This project was part of a long term media and evangelism
effort. The objective was pre-evangelism -- raising awareness in the stories of the Bible for further contact through print literature or other television. We envisioned the television program preparing people by gaining more knowledge of the Bible. Also we believed the program could create a receptive audience for more personal follow up approaches. We believed that television and subsequently video could open homes for personal witness and be a tool to give greater witness to large numbers of people, especially the young. Country/Region: Cambodia, with a population of 9.5 million people, is one of the worlds poorest nations with social and economic indicators below most African countries. Since World War II, Cambodia has been torn by strife and civil war. The spillover of the Vietnam
War led to the horrific holocaust period perpetrated by the Khmer Rouge. This was followed by ten years of Vietnamese occupation. Buddhism is the religion of the people. Estimated audience: In Phnom Penh, when the broadcast began, there were three television channels. There was a French television channel, a government owned channel, and a commercial station owned by a Thailand based communications company. The Superbook cartoon series aired on the Thai owned station Saturday mornings at 11:00. During the airing period of 18 months, this television channel was the only one on the air on Saturday morning. Television penetration is hard to estimate since there are no media agencies doing surveys. But one television is shared by several families. Often you will see 10-15 people watching one television. The station that aired Superbook provided coverage to about 60% of the country, which included an area where 75% of the people in Cambodia live. Our estimated audience is arrived at through observation by staff members and feedback from other Christian groups. In Phnom Penh, where over one million people live, you could walk through neighborhoods and hear the program coming from homes and shops. Taking into account all of these factors, we estimated the size of the viewing audience to be 400,000-500,000 people per week. As a secondary effort, we made the Superbook videos available to Christian organizations for non-broadcast use. Many groups purchased sets and are using them in home and small group evangelism. We receive positive responses from these groups. Workers in Cambodia are saying that we have the first generation of children growing up who are being exposed to the Bible. The cartoon series made this possible. Partnership Agency: Christian Broadcasting Network (CBN) gave Asia Project 2000 (Assemblies of God) permission to voice dub and broadcast Superbook. They provided masters and scripts. We provided local talent and facilities. Costs for production were shared. Asia Project 2000 provided a follow up plan which included cartoon booklets. Due to the poor infrastructure in Phnom Penh and no working postal system, the follow up through literature was limited.
Script and production: A Khmer worker with Asia Project 2000 did the script translation. Her work was checked by another Khmer worker who served as production supervisor. We worked closely with a Khmer staff, providing training and equipment. They completed the production in a home studio setting. Research: Before embarking on the project, a sample of the cartoon series was shown to several Khmer Christians. We discussed areas including content and the genre of production. A cartoon series was very acceptable. We also surveyed the local television market and discovered a desire on the part of television stations for cartoons in the local language. After production, the product was reviewed by Khmer staff, other Khmer Christians in a small local congregation and several missionaries. Future: Superbook gave AP 2000 an inroad into the local television scene in Cambodia. At the time, television stations were looking for programming in the Khmer language. From this point, we assisted in an indigenous Khmer production of the Prodigal Son. This 55 minute video was shot on location in Cambodia and was a modern day version of the Bible story. Again, the local station accepted this for broadcast and aired it on Christmas Day 1995, and twice since then. At this time, we are continuing video production in Cambodia with a combination of local productions and voice dubbing of movies from various Christian organizations including CBN, Billy Graham and Gospel Films. Case Study 3: Sat - 7 Project Description: SAT-7 provides uncensored satellite television service into North Africa, the Middle East and the Gulf, serving the indigenous Christians in the region and at the same time reaching a broader audience of Muslims who are searching for spiritual truth and reality. The channel carries a full range of public service, family-oriented and positive Christian programs produced mostly within the region. The programming is politically and culturally sensitive and appropriate for the religious ethos of the region. It provides an attractive alternative to both local broadcast and the materialistic, violent and sexually
explicit programs featured on western satellite channels accessible to millions of people in the region. SAT-7 is a Christian station for the 15,000,000 minority Christians living in the region. SAT-7 provides a unique form of witness, making the Gospel available to millions in the region. Our definition of the Middle East includes the 21 Arab countries, Turkey and Iran. The combined population of these countries totals more than 360 million, representing 19% of the worlds population. Less than 5 % of this population is considered Christian. An equally important audience could be, depending on the satellite chosen, the growing number of Arab Middle Eastern peoples in Europe. Broadcast began May 31, 1996 and with the eventual including of Turkish and Farsi broadcast schedules, the channel will potentially reach an audience of 200 million (from a projected total population of 400 million in 2000 AD). Even if only one-half of one percent of the potential viewing audience watched the SAT-7 channel, this would still represent an incredible audience of one million. Partnership, Script and Production: SAT-7 is a multi partner project involving local (ARAB) churches and denominations and mission agencies. Considering SAT-7 as a medium, the potential programs that can be broadcast can originate from local Arab Churches or mission agencies as well as programs available through the International community. Additional partnerships are being established to make available existing programming to SAT-7. Partnerships will support the SAT-7 project by providing both programs and production staff. Material will be scripted for context, and cultural sensitivity. While SAT-7 is a channel for the Christians of the Middle East, it is obvious that a very significant number of non-Christians will occasionally or regularly tune in and watch SAT-7, if only out of curiosity about Christian belief and teaching. It is therefore important for SAT-7 programming to be sensitive to this uninvited audience and not use programs or a language that could be misunderstood. We hope SAT-7 broadcasts will provide non-Christians with a new understanding about the Christian faith and build bridges between the various communities of the region. Initially programs will be in Arabic. Eventually it is planned that programs in English , French, Turkish, Farsi, and other languages of the region will also be broadcast.
Research: It has been determined that 50% of the population to be serviced by SAT-7 already own a television. A television is, for most, their only source of information education and entertainment. An increasing number of the audience have access to satellite TV services and satellite dishes on top of housing in North Africa is now a common sight. It is projected that, like the general population, most Christian Middle Easterners will have access to satellite programming by AD 2000. It is already clear that this new era in broadcast television present the church with perhaps the greatest single opportunity in the history of the Christian witness in the Middle East. The unrestricted ability to broadcast from satellite is of particular significance to the minority Christian communities of the region. They witness to Christ in an area where increasing numbers of people are either illiterate and/or have been exposed to negative propaganda about the Gospel, the Christian church and Christ Himself. Satellite television broadcasts bypass the barriers of illiteracy and overcome the censorship normally imposed on Christian media and could therefore make a major contribution to the life and witness of local Christians. Future: For the future, SAT-7 plans to increase its amount of broadcast time. By the year AD 2000, it plans to broadcast 24 hours per day in many languages.
Case Study 4: RANSOM Note: Most of this case study was prepared by the sponsor (Roger Malstead of Spear Trust) Other comments were made by the Director and marked DIRECTOR. Project Description: The project was designed to make a clear presentation of the Good News using both dramatic and verbal expressions. We wanted to make visual, but with clear content, something of the heart, the 'kernel' of the Gospel. Storyline: (DIRECTOR) The film explores the relationship between two former university friends. Memduh lives with his family in Istanbul. He hasnt seen his friend Osman for a couple of years. But one day Osman appears on his doorstep out of breath
after being chased.. As the story unfolds, amid action and dramatic tension, we learn that Osman is being chased in a blood feud. He has tried to cover his tracks and begin a new life. But the more he tries to keep the problem a secret the more Memduh is dragged into the mess. At the same time. Osman discovers that Memduh also has a secret that he is hiding - he has become a Christian. The script had various changes made to it for dramatic impact. It had mostly been written by people with very little film or TV experience. There was a point when the fact had to be addressed that there was far too much preaching in the content. (There were many issues pertaining to the Muslim perceptions of Christianity which the sponsors wanted to address through the film. This demanded long dialogue sequences that the producer and I agreed could not possibly be all addressed in one sixty minute film. So some were cut, but there are still some verrrrry long dialogue scenes that only served to preach the message. (The best way to have approached the film would have been to spend extra time developing the script before entering into production.) Strategic Objective: The production was very clearly meant to be 'evangelistic'
in nature, with a few 'pre-evangelistic' "weed pullers" in as well. That is, many Turks have a few miss-conceptions re: the Bible being changed, etc., that we at least wanted to hint at in the film. When I started the project, I had never made a film before nor did I have any experience in such things. I bought a book first of all, "How to write a script". So, no, it wasn't meant to be a part of a longer term media effort. There is still not much of a 'church' to speak of in Turkey - a few isolated fellowships, but encouraging is the fact that several are now led by Turks. Country/Region: Turkey (possibly with wider use in the Islamic world) Religion: Islam Language: Turkish (with possibilities to be dubbed...as it has been) in other Muslim languages. Estimated audience: This is very difficult to say. In Turkish, we've sold about 200+ copies at 'Book Fairs' in Turkey...so how many see each one?? Several hundred have been sold/distributed via Christian workers in Turkey. In Azerbaijan, it was aired over State TV - but late at night - how many saw it? It was also aired in the Middle East by
CBN in Lebanon - how many actually saw it?? ME TV reaches Lebanon, Israel, Syria, Jordon, Cyprus and part of Egypt. Partnership Agency: Although we had tremendous support from Stuart Bennett at CBN, and Bob McLeod of Media Matters, almost all of the money was raised by Spear Trust. It was a very low budget film as is obvious. We had a partnership with Turgay, a keen, talented Turkish believer, who was the consultant on the script. Script and production: Describe the script writing process. Was [their research involved and by whom? As mentioned above, Turgay was the 'final word' on the Turkish content of the script; I had written it with 'a lot of help from my friends'. Bob McLeod and I think Stuart had to do some 'last minute' adjusting re scenes, dramatic aspects, etc. of the film while making it in Istanbul. Research: Was any research involved in the pre and post production [stages. What kind? Was it validated with representatives from the target [population? I've spoken with ex-pats and Turkish believers, Azeri believers, and Kazak believers who all say, that for a 'first effort' it is good; not great, but the purpose (a clear presentation of the Gospel with some dramatic aspects) was accomplished. The believers in Iran are still working to dub it...under less than friendly circumstances! They believe it's worth it. Future: Do you plan to produce a follow on production? What could [have been done to improve the production or organizational relationship? We have produced a second film, "Ali and Silvana" again with great help from Stuart Bennett and Bob McLeod. I raised again almost all of the finances -again a very low budget film. DIRECTOR: Further pre-production would have greatly enhanced the project --also a couple of extra days of shooting would have increased the quality. More time was needed for casting (several of the minor roles were played by "non-actors", which always shows on screen. More time would have translated into finding better actors!) Of course, a larger budget is always the cry of the director! But having said that, to accomplish what we did on location in Turkey with only a few Christians available to help, for $20,000, I think is truly amazing!
Case Study 5: Cross Culture Club/China Project/Description: Cross Culture Club was created in order to develop a program which would have significant interest to an Asian audience while fulfilling the goals of producing a pre-evangelistic program to penetrate a non-Christian market and audience. Cross Culture Club is a program which examines the differences and similarities of American youth culture with that of the youth culture of the target audience. Each segment will look and trends in both cultures and how youth respond to those trends. In order to fulfill the ministry purpose of the program, we highlight the dramatic stories of teens and young adults in both societies. We have carefully selected the teens in the U.S. segment and made sure that they are Christians. While they are still dealing with the struggles of everyday life, they can offer hope by demonstrating how their faith plays a major role in facing life's challenges. The fact that this perspective comes from the American stories will help to make the message more palatable to a Chinese or Singaporean broadcaster. The in-country people that are profiled will also be Christian whenever that is possible. Strategic Objective: This is a pre-evangelistic production. This decision was imperative due to the restrictive nature of broadcast authorities in China. The goal is to present a pilot episode of the program to broadcast authorities of strong enough quality to get the authorities to commission further episodes. Country/Region: China - Mandarin Estimated Audience: (pilot only at this time) Partnership Agency: China - China Central Television....CCTV is the major government broadcaster in Mainland China. They were also responsible for choosing local hosts, adapting the program for the Chinese audience, and selecting local people to interview as well as locations to shoot. Script and Production: This program required more formatting than scripting in that the majority of the program is interviews and man on the street comments. Portions that were scripted were generally done in the country of origin....in other words, the American
segments were scripted here, while the Singaporean and the Chinese segments were scripted in-country. Research: Extensive research as to the viewing habits and local customs of the Chinese was done. This was accomplished through personal interviews as well as extensive study of local media viewing patterns. We also interviewed programming executives with the national networks to understand their needs and programming desires. This was critical in order to make sure we are producing a program which fits a niche need. Future: We plan to enter into a series of 13 of these programs in China should they be accepted by the local broadcasters. Case Study 6: Co-productions with Government Broadcasting Authorities in East Africa Description: Long-term co-operation with colonial and post-colonial government broadcasting authorities in Eastern Africa to produce specifically Christian programs for Radio and TV is being continued by AFROMEDIA. Overview: Since the early 1950's, the Africa Inland Mission and other missions and churches have been successful in co-producing Christian programs with the Kenya, Uganda, Tanzania, Zambia and Zimbabwe broadcast authorities without compromising Christian content. The initiating moves were made by those governments. We in Christian media made a slow start but eventually realized the great potential of coproductions. In 1974, AFROMEDIA Christian Productions was formed by media people from the missions and churches. Objectives: 1) Provide a Christian alternative to the largely secular offerings available to those governments from "Western" media sources, and foster national pride. 2) Produce quality Christian programs using local singing and dramatic talent, pastors, missionaries and gospel film inserts provided by us as co-producers with government studios who in the main provide technical personnel only. 3) Seek out and facilitate
talent from agencies other than our own, being responsible for their measuring up to standards required by the relevant authority. 4) Maintain a close working relationship of mutual respect and trust whereby the authority knows what to expect from us, and by which we can help to resolve relationship problems. 5) Be a positive Christian witness to our "opposite numbers" in the broadcasting authority by exercising patience and showing true friendship. 6) Take advantage of "artists fees" paid by the broadcaster for the talent we provide. Thus co-production is often the cheapest, and in some cases the only affordable, way for African Christians to produce for TV. Countries and Regions Involved: Eastern Africa, former British colonies and protectorates -- and two former French and Belgian colonies. In most cases the trust relationship was built during the colonial period, but became even better after the colonies achieved independence. Specific Program Titles aired on Kenya TV: Breaking Point (show 16mm gospel film, usually in English, discuss message and impact in Swahili) Suti's Playhouse (Suti, or Sooty, the crow, is the MC in a children's program where puppets act out stories from the Bible and from African life) African Parables (5-minute stories on film from everyday life in the town and village illustrate Biblical principles). Note: NOT ACCEPTED, but languished in the censor's office, BECAUSE THEY WERE NOT CO-PRODUCTIONS. Simba Tales (as Suti's Playhouse, but a different MC) Small Game (a Ph.D. in biology shows and tells all about African insects, who help him illustrate Bible truths; e.g. Nairobi Eye: small, pretty, dances, but oh! the pain) Rainbow Surprise (Uncle Jay, magician, story-teller and ventriloquist extraordinary, with the help of puppets in an African matatu / taxi who sing contemporary children's music, teaches Bible truths like the Ten Commandments, with real children participating in the production) Joy-Bringers Family (Pastor Nthiwa talks about family values, children from local primary schools join in; special music by professional Christian musicians) Sing and Shine (showcase program for professional Christian musicians)
Estimated Audience (for the Kenya TV productions): All who can receive KBS/VOK/KBC, estimated 6 million in Kenya, others in neighboring areas of Uganda and Tanzania. Figures for Uganda TV are unknown. Future: Depends on who Afromedia and other Christian media agencies can "discover" or recruit to do the programs. Of the above nine programs, only three are currently on the air. We believe CO-PRODUCTION gives the best value for the money for Christian producers in Eastern Africa. Case Study 7: The Birth Project Description: The Birth is a 23 minute dramatic video with all Indian actors and crew. The Government TV (Doordarshan) asked Mid-India Christian Services to make a film on the story of Christmas. So the film was made for this specific purpose. The plan was to later distribute this film in India on Video. Strategic Objective: To make people of India aware of ' what Christmas is all about'. Censorship restrictions preclude evangelism on TV according to the guidelines given by them. Country: India Language: Hindi (Mother tongue of 500 million people) Estimated audience: 100 million the first time(Prime time telecast). 35 million each later three times since 1993. The figures were given by National TV authorities. Partnership: Financial assistance was given by Good News Productions Int'l Joplin, MO USA. Script and Production: The complete production was done by us. GNPI just provided us with funds. The scriptwriting was done by professionals and checked by two well known theologians. A panel of Christians and one Hindu scriptwriter were involved in the first script draft.
Research: Research was done on a limited basis in the post production stages Mainly to know the reaction of the people representing different religious groups. Future: A film on the subject of Easter was made earlier this year and was shown on National TV. Several productions have been planned in future. Mid-India Christian Services is well known to Doordarshan and we expect to be asked to produce programs for Christian holidays on an on-going basis. Case Study 8: Gateway Book Info-mericials PROJECT DESCRIPTION: The mainstreams of India are predominantly Hindu and the Christian community is very small. During the past several decades many attempts have been made to penetrate and meaningfully present the Gospel. Several direct approaches taken up by many Churches and para Churches have often produced some good results but most an adverse one. We seem to be losing out peoples and individuals before they could ever listen to the Gospel of Christ. The Hindu has in his mind several preconceived ideas that cause him to turn away the message. The Gateway Book project is an attempt to help the mainstreams to understand that the Bible is the most wonderful book for anyone to read and it is not the "Book of the Christians". The project is called the "Gateway Book" for we believe God will use this book to stimulate the thinking and propel them to look into the rest of the book). The project is a series of 30 second info-mercials dealing with a moral message. A verse from the book of Proverbs will be used tacked on the end. STRATEGIC OBJECTIVE: This is to be a Pre-Evangelistic production. This is to be part of a long term effort in bringing about a positive attitude towards the Bible and to remove mental blocks from the minds of the viewers. TARGET COUNTRY/ Religion/ LANGUAGE: India is the target country though incidentally the neighboring countries would also receive it. The target audience is predominantly Hindu though the effects would spill over to people of other religions.
ESTIMATED AUDIENCE: Distributed free as moral based PSAs initially on Siti Cable in Karnataka State in south-central India it is expected that other cable networks will pick up the spots. About 700,000 urban homes are on Siti Cable alone. Doordarshan (National TV) will cover the entire country. Sun, Zee or any of the Star group will go to many countries of Asia. SCRIPT/PRODUCTION: Script will be basically a guideline for the Camera and Edit. A supervising board of advisors will advise the producer as to content. The message will be communicated through visuals, music (sound effects) and text. This approach has been taken to keep the entire production cost-effective and versatile for a multi-lingual production. In addition, the influence of symbolism on the Hindu mindset is essential to exploit. (See Calvin & Carol Conkeys paper) RESEARCH: We have done enough informal pre-production research by talking to people in the media industry, both Christian and non-Christian. The views mentioned in the project introduction have been arrived at after several years of interacting with and understanding the target audience. On-going research will be accomplished on a formative evaluation basis with post production testing conducted on the first few production PSAs. PHILOSOPHICAL DISCUSSION: We are committed to reaching the Hindu mainstreams of India - the modern urban Hindus and the rural masses. We are committed to live and present a pure and mobile gospel in order to make Christ understandable and relevant to the mainstreams of this nation. Westernized or even "Indianized Christianity" is meaningless and irrelevant to the Hindu mainstreams. The traditional "projection" of the "Christian Gospel" through Christian structures is generally insensitive and unacceptable to the socio-religio-cultural fabric of the Hindu society. Unfortunately, in this process, Christ is masked and only the "foreign (alien) religion" gets projected. We desire to use the media to cause people to consider Christ - unwrapped of all the traditional trappings of Christianity. This will be a process of "sowing" in faith. We desire to create meaningful and relevant programs to help introduce Christ through Christlike values. We also believe that relevant value-based programs will cause changes in
attitudes, especially in removing the many mental blocks that deter Hindus from considering Christ and the Scriptures. As we seek to do this, our lifestyle and identity are critical factors. We have to identify with those whom we seek to reach and influence. We are therefore committed to take on a "secular" identity and to live and function in the Hindu mainstreams. Hitherto, the use of the media(TV) to "project" the gospel has been taken up by Christian structures - mainline churches, western Christian organizations, etc. The strategy has been to utilize "Christian festivals/events" like Christmas, Good Friday and Easter to air programs related to the events. Most of the programs are just taken from western sources and manytimes even the anchor is a foreigner. Most of these programs end with the "altar call". Such an approach runs the high risk of reinforcing the existing mental blocks like - "Christianity is a western religion" -- "they are out to convert and uproot us socially and culturally", and a host of such unfortunate (albeit real!) fears and prejudices. From the political point of view, such event-based programs on the national network are seen as an opportunity to appease the "minority community (Christians)". However, in the final analysis, such an insensitive approach will only raise up socio-religious and political barriers. Keeping this context in mind, and more importantly, with a proper understanding of the gospel from the scriptures, we are convinced that it is imperative that we seek to live and present the "pure Christ" to the Indian mainstreams. We are not walking (or airing) into a religious vacuum. In fact there is too much religion in India! Yet, there is a deep corrosion of values in society. We plan to focus on some issues that are very relevant and urgent in our situation. Therefore, our strategy is to work on value-based programs that will reflect the truth. The programs will be designed to provoke the viewer to pause and think on issues/values affecting him and his society at large. We hope this process will contribute to win the "ears & eyes" of the mainstreams and gradually remove the mental blocks, causing many to consider Christ as "the way, the truth and life". In this attempt, we believe the credibility of the programs will be greatly affected by the identity of the producers. A secular identity will provide openings on several networks and also give much mobility, both socially and politically. On the other hand, a "western/local Christian network/organization", will jeopardize all good intentions and productions.
Case Study 9: Proclamation de l'evangile par les Media en Afrique (PEMA) Project Description: PEMA is a project of the Communications Commission of the Evangelical Fellowship in Africa (AEA). It was commissioned as a project of the Communications Commission by the General Council of AEA in 1989. Strategic Objective: The objective of PEMA is to proclaim the Gospel of the Kingdom of Jesus Christ in Africa, in order to reach those who have never heard the gospel and to edify the Church of Jesus Christ by means of the electronic media, particularly Television and Video. The objective shall be attained by: 1) Production of holistic evangelistic program which are adapted to the African culture, originally in French Language. 2) Distribution of the Christian programs through the national, regional and private television stations in Francophone countries, cable television stations and video cassettes. And 3) Promotion of video libraries which are to be made available to Churches and Mission organizations involved in evangelism. Country/Region: PEMA's studio is located in Abidjan city in Cote d'Ivoire. However, the project is designed to serve all the 25 French speaking countries in Africa. Estimated Audience: The target audience of PEMA is literate, working-class, married and single, urban-dwelling young adult between the age of 25 to 40 years old. This audience falls within the middle class group who can afford television and video player. Because television is still a novelty in Africa and there isn't much program competition in many African countries yet, they are likely to watch any program on the national television station once they are at home. Their population is estimated at 53,992,750 million from the 25 countries. Partnership Agency: PEMA has worked in partnership with 3XM in Holland who sponsored financially most of the production. It is a Christian organization interested in evangelization through the electronic media. The filming of all the program is done in Africa but the post production is done in Europe with the International Media Ministries in Belgium and PROCLA media in Holland. However, after the completion of the studio in Abidjan by the middle of 1997, all the production will be done there.
Script and production: The research is done in Africa by the staff of PEMA. This same staff also writes the scripts. Research: At the moment the staff depends on the "Unreached Peoples Survey" by mission organizations in Africa to ascertain the spiritual condition and position of the audience. It also uses the population distribution statistics of the nations to locate the audience and whatever survey information available in the national media stations. Meanwhile it is hoping to carry out appropriate research when the funds are available. However, PEMA does receive letters and phone calls from the viewers which helps to ascertain what they feel about the programs. Future: At the moment PEMA is able to produce 13 half an hour programs a year. After the completion of the studio in 1997 and every thing is in full operation, it hopes to produce 52 programs a year. These will be distributed to each French speaking country. Most of the stations are already waiting eagerly for the provision of these programs. Case Study 10: More than Gold Project Description: More than Gold is a two part television program targeted toward the estimated 3,000,000 Arabic speakers in the USA and those Arabic speakers following the Olympics overseas. The television shows used an Olympic theme and were intended to introduce Christ to the Arabic speaking peoples and that knowing Christ is More than Gold. Format: The shows began by showing how Olympic competitors from the past were competing for the gold medals. A Christian competitor was interviewed about how he discovered knowing Jesus was more than gold. The programs also contained some Arabic music and a short message. The first message was about Zakuis, who spent all his life searching for gold but when he met Chris he gave his money to the poor because he discovered that knowing Jesus is more than gold. The second message was on the lost son.
Strategic Objective: Each time there is a major sporting event, millions gather around the TV sets of the Middle East and the World. One only has to visit the nearly deserted streets of Cairo during the World Cup to know the potentials. A television program transmitted during this period of time would attract many viewers.
Case Study 11: New Life Series Taiwan Project Description: "New Life" program is a series of 30-minute evangelistic program. Through the testimony of individuals from all social-economic background, the Good News was shared. Each episode demonstrates how the live was changed by God. New Life was awarded for "Golden Torch" as best production in 1988. Strategic Objective: Evangelistic. 1) To point out the divine appointment in each individual's life, the turning point. 2) To demonstrate God's love through the new life after accepting Christ. Country/Region: It's targeted to all Mandarin-speaking Chinese all over the world. Currently being shown in Taiwan, Canada & United States. Estimated audience: In Taiwan, 500,000 - 800,000. According to ratings 5% - 8%. Partnership Agency: This is a sole production by ORTV. Script and production: After selecting the candidate recommended by the pastors, the script writer interviews the candidate. A brainstorming session is conducted to produce script outline. After script writer finishes the draft, he/she reviews it with the candidate. Some researches are done through Christian journal, magazines. Research: Research is done prior to production. When the production is done, targeted audience is invited to view and provide feedback on production. Future: Yes, it will be an on-going project to reach out to as many people as possible. Try to incorporate drama and real life footage accordingly.
Appendix One
DEVELOPING A MEDIA STRATEGY
A WORKBOOK
By Steve Evans Communications Strategy Specialist Office of Global Strategy International Mission Board (SBC)
2002 - Steve Evans
INTRODUCTION
The message from the Zimbabwe Department of Immigration read: Renewal of your residence permit has been denied; you have two weeks to leave the country. That was in 1984 and we had been in the country only two years. We were crushed! On top of that I was on my way to Nairobi to participate in a work group to develop discipleship materials for Africa in simplified English. How could I go there when I and my family had to immediately leave a place we had grown to love?!?! My Zimbabwe colleagues said to go on to Nairobi; they would take care of the appeal process. It would be months before a decision on the appeal was made, they said, and we wouldnt have to worry about our residence status until then. Somehow word of the visa problem got to Nairobi, and as I sat in the living room of a veteran missionary couple I knew and highly respected, they asked me a question that would change the course of my life. We heard about your visa situation, they said, and we want to ask you a question: If you had to leave Zimbabwe tomorrow, what would you leave behind? What would I leave behind, I asked myself. Wow! I would leave so much behind, I thought! Radio programs and music cassettes; videos and TV programs; films; discipleship booklets I would leave a lot behind! But before I could answer, my colleagues said to me, Let us change the question: not WHAT would you leave behind, but WHO would you leave behind? You see, over the years this couple had to continually evacuate various countries of Africa because of war and political turmoil. They recently began to evaluate what eternal impact they had over the years in these various countries. Right then and there, it hit me I wasnt on the mission field for the programs and products I could produce. They were just a means to something greater. I was there for people. The programs and products I developed were only tools to reach people with the Gospel message. So, from that day on I sought to be the best communicator of that Gospel message I could be. That meant being a learner, being a student, doing things and trying things I wouldnt have otherwise thought about. I became a student of communication theory and cross-cultural communication, culture and worldview studies, learning and communication preferences, decision-making, orality and literacy, strategy planning, church planting, traditional media, and a whole lot more. And I never stopped learning!
Communication strategy media strategy became my focus and not mere media production. How can media be best utilized in strategy, became the constant question. How can it be culturally appropriate, cost effective and reproducible? How can the unreached hear, understand, respond to and reproduce the Gospel message being proclaimed to them? What can we give to them and leave with them that would lead them to faith, sustain them in their faith, and equip them in sharing their faith, regardless of the circumstances around them? In addition to all of this, the endvision of conversion, church and church planting movements became the stack pole against which everything was to be measured. Now in our global endeavors to see church planting movements among all peoples of the world, we recognize that among other things an effective media strategy is an important element to consider in overall strategy. Also incorporated into this are intentional strategies of prayer, the sowing of Gods Word, and advocacy & mobilization. Thus began the journey and so continues the journey. Participate with me in a journey to become the most effective communicators of the Gospel you can be and learn to make better and more informed decisions in the strategy planning process. As you make the journey, hopefully this workbook will help guide you! DEMOGRAPHICS AND WORLDVIEW
PEOPLE GROUP NAME: GEOGRAPHIC LOCATION: POPULATION: GENDER AND AGE BREAKDOWN: LANGUAGE(S):
WORLDVIEW A worldview is typically a detailed description of the way people within an ethno-linguistic people group or homogenous unit act, think, believe, live and function. Anthropologists call such a study an ethnography. Discovering a peoples worldview normally entails
using multiple social study disciplines such as history, linguistics, anthropology, sociology, psychology, statistical analysis, and in many cases, marketing studies and analysis. The term worldview has recently replaced ethnography in most published materials. To the degree that a peoples worldview is identified, and to the degree that those items contradictory to Christianity are addressed in the communication of the Gospel, syncretism will be hindered from entering the lives of the believers and the Gospel will usually be seen as relevant to them. The basic aim for identifying a persons worldview is to know how to tell or share Christs story with lost people in light of their worldview so the Gospel will make sense to them. Basic witness demands that we understand the worldview of the target people. Therefore, a witness learns the target peoples worldview so they will be better prepared to present Christs claims, to know what specific issues should be covered in discipleship and how to train pastors to serve within the setting of that worldview. In order to apply the Gospel to each people groups specific worldview, and in order to answer all of the questions and conflicting issues of the people, worldview research must be conducted. Anything less leaves major questions unanswered by those who prepare curriculum or presentations in evangelism, discipleship, leadership training and church planting. Culture specific ministry comes from a knowledge of each cultures worldview. The bottom line is learning the target peoples worldview in order to present the Gospel, to disciple, to train leaders and to plant the church in the most culturally appropriate way while not compromising an accurate presentation of Christ and the New Testament church as the focus of their attention. KEY WORLDVIEW ISSUES
Describe the ideal individual.
Describe the ideal family.
Describe the ideal community/clan.
Give a general overview of society
What is the economic situation?
What is the religion, its place and its role among the people?
What are the communication patterns and preferences? Media choices? Sources of information, education, entertainment?
Who gets respect? When, why and how?
What is the attitude toward foreigners?
Is there war, and what is the attitude toward it?
KEY BRIDGES, BARRIERS AND GATEKEEPER ISSUES Identify barriers between culture and Christianity.
Identify bridges between culture and Christianity.
Who are the gatekeepers within and over the people?
What are the interests of the people?
Gauge the receptivity status of the people.
What are the potential effective contact points / touch points?
What are some potential avenues of approach to these people?
WORLDVIEW NOTES. What have you discovered in these worldview issues that will affect the way you develop media strategies to reach your people group? What are some possible solutions to address these issues?
SPIRITUAL RECEPTIVITY
Spiritual Receptivity Scale

+8 +7 +6 +5 +4 +3 +2 +1 0 -1 -2 -3
Awareness of Supreme Being Initial Awareness of Gospel Knowledge of Gospel Basics Understanding Implications of the Gospel Positive Attitude Towards Gospel Personal Problem Recognition Decision to Act Repentance and Faith in Christ Change in Life/New Creature Evaluation of Decision and Change Incorporation into the Body Christian Growth and Reproduction
At what level of Spiritual Receptivity is your people group located?
How far do they have to go before they are in a position to make a decision of repentance and faith? What processes must they go through?
KNOWLEDGE, UNDERSTANDING AND ATTITUDE Knowledge, Understanding and Attitude are perhaps three of the most important elements of Spiritual Receptivity to consider when assessing a people group and developing strategies to reach them. Why would this be so? What is their knowledge of the Gospel, their understanding of the Gospel, and their attitude toward it?
What is the Gospel? Is it merely 0 though +3 on the Spiritual Receptivity Scale? Or does the Gospel begin with +8, which really starts in Genesis and goes all the way through the New Testament?
Four Quadrants of Spiritual Knowledge, Understanding & Attitude

Knowledge & Understanding
+5 Extremely Positive in Attitude & Negative in Knowledge & Understanding Extremely Positive in all areas
-5
0 0
0 0
+5 Extremely Negative in Attitude & Positive in Knowledge & Understanding
Extremely Negative in all areas

-5
Is there a high (positive) knowledge or low (negative) knowledge of the Gospel? (Remember our question: What is the Gospel?)
Is there a positive or negative understanding of what is the Gospel (again, remember our question) and of the implications of the Gospel?
Is there a positive or negative attitude towards the Gospel?
Locate your people group on the graph above and place a mark there. Strategy components are now designed to move people from the negative to the positive in Knowledge, Understanding and Attitude. Part of our objective is to initially increase
awareness, then increase knowledge and understanding of the Gospel, and finally nurture a positive attitude toward the Gospel (see graph below).
Four Quadrants of Spiritual Knowledge, Understanding & Attitude

Knowledge & Understanding
+5 Extremely Positive in Attitude & Negative in Knowledge & Understanding Extremely Positive in all areas
-5
0 0
0 0
+5 Extremely Negative in Attitude & Positive in Knowledge & Understanding
Extremely Negative in all areas
-5
ORALITY & LITERACY: COMMUNICATION AND LEARNING PREFERENCES
ORAL COMMUNICATOR Illiterate
ORAL COMMUNICATOR Functionally Illiterate
ORAL/PRINT COMMUNICATOR SemiLiterate
PRINT COMMUNICATOR (Highly) Literate
Stories from the past, from today Repetition Proverbs Traditional Sayings Songs Chanting Poetry Drama Life Experience
Lists Tables Outlines Diagrams/Graphs Steps Teaching Points Abstract Concepts
Read the following stories and try to determine which one generally describes your people group. Try to think broadly here, realizing that there will be many exceptions.
ILLITERATE: MUSSA AND FATMAS STORY Mussa used to be a farmer but now he lives in the city and works as a daylaborer selling fruits and collecting trash. He and his wife Fatma have two boys and a girl. Mussa never went to school. Until recently, he never even traveled past the market town three hours walk from his farm. Although he is surrounded by writing in the city and knows about letters and words, he doesnt think of words as things. For Mussa, words are simply sounds he uses to paint a picture of what is happening in his life. It wouldnt occur to him to take a single word and consider its definition, because meaning is shaped by the context of his communication. Mussa entertains his children with funny stories from his day at work. But as soon as he finishes speaking, the story disappears. It is gone forever unless he repeats it. So the children beg him, Tell it again! and they tell their friends the next day. Fatma listens too so she has something new to tell her neighbor when they drink tea. As illiterates, both Mussa and his wife are oral communicators by necessity. Their lives are based on what they learn through stories, anecdotes, proverbs, songs, and practical experience. FUNCTIONAL ILLITERATE: ALIS STORY Ali is a former soldier, but he now works in the city running a small blanket factory and business. He has a wife and two daughters. He completed trade school before he entered the army. However, when his schooling finished, he did not continue to read. Ali is very proud of his older daughter who is at the top of her class in school. But he secretly feels shame that he cant help her with homework. At age eleven, she already reads and understands what she reads
better than he does, especially when it is a subject he doesnt know much about. Ali buys the newspaper as some of his friends do and he sits in the tea house looking at it. But he really gets the news and forms his opinions from conversation with his friends and from the radio. Printed information has very little effect on his values or his behavior. Yet every country in the world counts Ali as being literate. As a functional illiterate, Ali is an oral communicator. His life is based on what he learns through stories, anecdotes, proverbs, songs, and practical experience.
SEMI-LITERATE: AISAS STORY Alis wife, Aisa, is 30. She grew up in the city and graduated from high school. After she married Ali, she worked as a clerk until her first child was born, but since then she has been a housewife. She wrote to Ali every week when he was away doing military service and she also likes to read. Mostly, she reads novels that she borrows from friends or the library. But her favorite entertainment is the drama on TV and radio, especially those on Sundays. Aisa helps her older daughter with schoolwork and makes sure that all the assignments are done on time. But when Aisa needs information for herself, she doesnt look it up at the library even though shes capable of doing that. Instead, she finds someone to tell her or show her. In spite of her education, she still thinks of people as being the best sources of information. She understands a little when someone explains using outlines, points, lists, tables, graphs or steps, but she finds this kind of information hard to remember and hard to pass along to other people.
Aisa prefers oral communication to print communication. She learns best and most easily through stories, anecdotes, proverbs, songs, and practical experience.
LITERATE: MAMOUDS STORY Mamoud is a 26-year-old university student majoring in mathematics who hopes to get a job at a Teacher Training College. He likes to read and he buys books on subjects that interest him, even when they arent required for his classes. He and his two brothers share a computer at home and he uses this for many of his assignments. But he also goes to the Internet caf to write his friends and do a bit of Web research for his classes. Mamoud does not expect nor gets repetition in the classroom, and he likes getting new information each time. But he also likes having pictures with everything he reads since hes become accustomed to seeing this on the Internet. So he groans at the sight of textbooks with long chapters, long paragraphs, and no illustrations! As a print communicator, Mamoud prefers to learn and share information with others using outlines, point by point teaching, lists, tables, graphs and steps in a plan. He enjoys TV or a good film, and hes always ready to enjoy a good story, his favorite songs or poetry, and his conversation is still studded with the proverbs and traditional phrases he learned as a child. Before you decide where your people group is on the Orality-Literacy Grid, you may want to look at the contrasting descriptions between oral communicators and print communicators listed below. This might help you in making the decision. When determining this, it is important to remember that we are often not really considering the ability to read and write as much as we are considering what the preference is for communicating and learning.
Oral Communicators Learn by Hearing... Oral Communicators Learn by Observing and Imitating... Oral Communicators Think and Talk About Events, not Words... Oral Communicators Use Stories to Package Information... Oral Communicators Memorize Information Handed Down from the Past... Oral Communicators Value Tradition...
Print Communicators Learn by Seeing... Print Communicators Learn by Reading, Studying, Analyzing... Print Communicators Talk about Words, Concepts, Principles... Print Communicators Manage Knowledge in Categories and Store it in Print... Print Communicators Seek to Discover New Information... Print Communicators Value Novelty...
Based on your understanding of oral and print communicators, this people group would be considered as ____________________ communicators. Explain why:
GIVE THEM A BETTER STORY!

How do I act? What is good or best?
What is true?
What is real?
Worldview
Beliefs
Values
Behavior
Worldview is normally housed in stories and stories address the very core of who we are. They reflect worldview issues usually found within a people group. To replace ones life stories at the core, you give them a better story! What can be better than Gods story found in His Word? When Gods Word changes the core, it can change beliefs, values, and behavior as well. We have a tendency to approach strategies with a logical, cognitive point of view: Here are the facts, do you believe? Many times in doing this we change a belief system, but dont really reach the very core of a people. The Scripture says, Even the devils believe, and tremble. Many times, though, the belief system isnt really changed. In oral cultures the unspoken response to this type of strategy is often: To go by YOUR WORDS I should believe this.
Sometimes we set strategies that say: Do this and dont do that. We become very successful at changing a peoples behavior, but again, that doesnt necessarily change the core of who they are. In fact, strategies focused only on belief systems and behavior systems often result in severe syncretism. Syncretism is the combining of two or more belief systems in this case, Christianity with any number of other religions: Islam, animism, Catholicism, etc.
PERSECUTION ENVIRONMENTS: THE BLEEDING EDGE (For use with Muslim people groups only. With other groups, substitute their worldview information with the Muslim data presented here, or simply use a generalized view of persecution.) A Profile of a Muslim-Background-Believer Male Has a Dream, Vision, or Hears a Voice Begins to Question Islam Stops Going to the Mosque Begins a Spiritual Journey Seeking the Truth Encounters Gods Word or a Portion of It Encounters Another Believer Doesnt Witness to Family Knows None to Little of Gods Word Knows No Indigenous Songs, Hymns or Choruses Doesnt Participate in Worship / Perhaps Goes Back to the Mosque Is Fearful of Persecution, Therefore is Secretive
We do not need to debate whether we agree with this profile or not (it is based on the results of over 400 interviews from around the world), but we do need to consider whether it reflects Muslim-Background-Believers from the people group you want to reach. Your comments:
A Profile of a Victorious Muslim-Background-Believer Living in a Persecution Environment Knows Jesus Knows Prayer Knows Gods Word Knows Indigenous Songs, Hymns and Choruses Knows not Forgotten and is Prayed for by the MBB Community Knows Suffering is for Jesus Knows Persecution is Normal and is Prepared for It Knows Freedom No Fear How does knowing this profile of the victorious believer in persecuted environments affect what you do in developing media strategies to reach your people group?
Key Issues to be Addressed Derived From the Bleeding Edge Report Pre and Post Pentecost Situations Evangelism is the Number One Survival Tool Women
Gods Word / Literacy & Orality Issues Scripture in Song Community and Worship Contact with Westerners, Churches, and Organizations is a Danger One in Ten Remain / Why? A Martyred Believer with No Community Leaves No Legacy Baptism Second, Third, etc., Generation Issues Leadership Missionary Agendas
Thoughts, comments, implications, and applications?
From the Bleeding Edge Report: Media strategies can be adjusted to build upon what God is all about. There is a great need for the widespread sowing of the Bible and the Gospel in forms that oral learners can comprehend and reproduce. The interviews show that many converts could not quote one verse of Scripture and most could not tell a Bible story. When they face suffering, persecution and martyrdom, it is vital for them to remember those times that God was particularly present in their lives. Those who have lived for generations in settled society, filled with open churches, where Christianity is culturally the norm, must not deprive first generation believers of their biblical birthright in the midst of persecution. The interviews often reflect that literate males often lead mission enterprises from the West to literate males. Consequently the vast majority of the illiterate, and virtually all females, get few chances to hear and believe. The issues are hearing the Gospel, understanding the Gospel, and reproducing the Gospel. The argument is not literacy or illiteracy. It is hearing and believing. The vast majority of MBBs interviewed were literate and male in an environment where most are illiterate. Some did not understand the importance of moving into community or witnessing to their spouses, children, extended family or friends. Their main concern was simply to survive as a Christian in a hostile setting. Without a witnessing component instilled early in the discipleship matrix, faith often moves slowly into the second generation. In most environments it would be unusual if ten believers remain from the initial one hundred regenerated within their people group. What the research suggests is that men, even male MBBs, hold a cultural theology that questions whether women have souls equal to that of a man.
believers who had multiple generations of witness and faith had survived and even flourished in the fire. Many could relate testimonies of faith in regard to their fathers, grandfathers and great grandfathers. From the beginning of life, children of believers were fed a diet of faith in the midst of suffering, persecution and martyrdom. A strong Christian inheritance and biblical accounts of Gods people remaining faithful in the midst of persecution are highly successful partners in encouraging succeeding generations of faith. To move into second generation believing communities, emphasis must be given to reaching families, especially the heads of households. Special emphasis must be given to reaching women. This will require the intentional sending of women to reach women and developing oral means of reproducing the Bible alongside narrative means of sharing the Gospel. What is needed is the intentionality of reaching families. Where does the strength come from for the first generation believer? The Bible is rare and dangerous to possess in literate form and it seldom exists in oral form. For faith to travel into the second generation it must be come immersed in family, in community, and in the Bible. A heritage must be built and recognized; This is how Christians live; this is how they die. Alongside prayer, nothing seems to be so sustaining for the persecuted that committing large portions of the Bible to memory, coupled with knowing a significant number of indigenous songs. Sadly, interviews note that some believers went into suffering and all they knew was Jesus. They had few of the fundamentals of the faith that allow for growth and victory through persecution, even death. Without songs of faith, indigenous to the host culture, there was little evidence of victorious faith. Songs or choruses translated from another culture seldom, if ever, appeared. In a setting defined by lostness, persecution and informers, evangelism is the primary tool for survival. Evangelism and persecution are always natural partners. Mature
leaders view evangelism as more than a command from God to be obeyed. Evangelism means survival. The persecuted know by experience that where two are three are gathered in my name, there I will be. The Lord does not say. Where one is gathered in may name, there I will be. The persecuted are aware they are made for community. Why evangelize? Because believers have experienced that it is almost impossible to exist outside of the body. In pre-Pentecost societies believers are scattered, isolated and alone. Leading others to Christ provides community in which the believer can grow and belong. If the desired end result is to have a growing, evangelistic community that can be trusted, then it is necessary to grow ones own community by witnessing, having others profess Christ, and then discipling the new believers to maturity. Mentoring new believers through at least one cycle of persecution is at the heart of evangelism, discipleship and leadership training. How many of these new believers come through the fire and remain faithful is a test of a leader. Some persecutors kill seekers before they can get to Jesus. It is heart breaking when a believer is martyred. It is an eternal tragedy when one who would come to Christ is killed before arriving at faith. Nothing substitutes for the experience of Pentecost where the emerging community, the church, assumes responsibility for its own. The church was born in the midst of poverty and persecution, and it flourished through the power and presence of the Holy Spirit. The early church evangelized and shared its way into survival. The skills needed to participate in a Church Planting Movement are not the same skills needed to survive.
Mature believers within persecution still ask for outside assistance. They seek the type of support that would broadly sow the Gospel while not corrupting the local church and church panting movements. The assistance most often sought is for media programs that would broadcast the Gospel in the vernacular to the broadest lost audience. This type of pre-evangelism benefits the lost hearing the Gospel and should address both the literate and oral communicators. The needs of the lost to hear, believe and lead within their culture must always take precedence over the needs of the witnesser. Missionaries have taught us to be afraid, was frequently recorded in interviews with local believers. To embrace suffering that is a result of a positive Christian witness is to enhance the growth of the Kingdom of God. Many believers globally do not ask for deliverance from suffering. They ask to be faithful through it.
In developing strategies to reach Muslims, it is beneficial to learn from those who were Muslims. We should ask questions such as: What led you to faith? (Dreams? Visions? Voices? Healing? Miracles? Witness? Gods Word?) What sustains your faith during difficult times? How do you share your faith? With whom? As a believer do you live in an isolated situation? What is your worship and fellowship like? (Little to none? In homes? With family? In an open Christian church?) Does persecution take place? What is the reason for persecution? What is the severity of the persecution?
Next you want to assess the implications of the information you received from the answers. What major issues did you discover that need to be addressed when considering media strategies to reach Muslims in environments where believers are persecuted? List them. How might you address some of these issues?
POSSIBLE HOUSE-CHURCH & WITNESS-TO-THE-COMMUNITY SCENARIOS
THE BODY OF CHRIST IN HOUSE CHURCH SETTINGS STORIES - How God met our needs in for us in the past week SHARING THE LIFE, TEACHINGS AND MINISTRY OF JESUS GODS STORY - recounting and reflecting on its implications for our lives. PRAYER - Adoration & thanksgiving - Intercession for each other - Intercession for UPG members MUSIC - Worship the past week. How God opened doors
THE BODY OF CHRIST IN WITNESS TO THE COMMUNITY TESTIMONIES - Gods provision (power, protection, wisdom, healing, etc.)
The Lord Jesus said - (salting our speech with scripture) SITUATIONAL STORYING - Begin simply, develop over time CHRONOLOGICAL STORYING - Begin simply, develop over time PRAYER - Begin simply, develop over time (exams, healing, safety, blessing, etc.)
MUSIC - Witness
CONDUCTING AN INDUCTIVE BIBLE STUDY FOR ORAL LEANERS An inductive study of Gods Word is a method anyone can use. It involves three practices: observation, interpretation, and application. Observation allows one to see precisely what is said. It is the basis for good interpretation and correct application. Observation answers the question: What was said? Interpretation answers the question: What does it mean? And application answers the questions: What does it mean to me personally? What truths can I put into practice? And what changes should I make in my life? In the process of observing what is said and seeing how God related to people, the Holy Spirit can reveal truths that God wants one to be aware of and live by. This is a process of discovery discovering lessons for life! While observation leads to an accurate understanding of what Gods Word says, interpretation goes a step further and helps one to understand what it means. When Gods Word is accurately interpreted, it can be confidently put into practice. In the process of accurate interpretation, the stories of Gods Word are put into the context of other stories known and told, asking the question: Is this consistent with what I know about God and His Word? When one knows Gods Word, the Holy Spirit can then work in the life of an individual or group to apply it, thus transforming life. Application allows for the Word itself to teach, reproof, correct and instruct (Timothy 3:16-17). Knowing what God says and means and how to put His Word into practice allows one to be equipped for every circumstance of life. The goal is a transformed life and a deep, abiding relationship with Jesus. Traditionally, an inductive study of Gods Word is done individually and privately by reading the Bible or printed Word of God. Since many of the people groups we want to
reach are oral cultures, this type of inductive study is not possible. It is possible, however, to have highly effective inductive studies of Gods Word with oral learners. What is amazing about this is that it works at any level of the evangelism, discipleship, leader training, and church planting process. The same five follow-up questions are used with any Bible story at any level. The depth of response, discussion, interaction and application varies according to the purpose of telling the story: whether it is for evangelism, discipleship, or training. Stories are seen, answers given, and discussion follows through the eyes of an unbeliever, new believer, maturing believer, or leader-intraining. The five follow-up questions leading to dialog and discussion after a story are: 1. What did you like about the story? 2. What did you not like about the story? 3. What did the story tell you about God? 4. What did the story tell you about man? 5. What part of the story would you like your life to be like? This method of study allows Gods Word and Spirit to act in the life of an individual or group. His Word says that it will not return void; His Spirit is a guide and teacher. This type of study allows for the discovery and application of the principles of Gods Word without teaching or telling what must be believed, thus avoiding the common oral communicators response: To go by YOUR WORDS I should believe this or To go by YOUR WORDS Gods Word says that It is much more important for one to have that Ah-Ha! moment himself rather than be told what to believe. It is important during these sessions to prepare the individual or group for the story to be told. Give listening tasks. Briefly provide background information if needed. Link the story to previous stories known and told. Have some of those previous stories retold. Next, tell the story from Gods Word as a story dont teach it or dont preach it. Dont summarize the story, dont elaborate on it, but simply tell it. The use of dialog adds to the
dramatic element of the story; description doesnt. Before you start, indicate that this is a story from Gods Word. When the story is finished, tell the listener(s) that this is the end of the story from Gods Word. Ask for the story you just told to be retold, allowing the group to correct one another other. Get two or three retellings of the story then lead into the follow-up questions.
SCRIPTURE IN SONG Colossians 3:16 says, "Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord." (KJV) To effectively reach your people group with the Gospel, music plays a vital role. Music is important to build bridges of communication with them and to help fully understand the basic truths of the Gospel. Afterwards, it is necessary to adequately follow-up any new believer. Music helps accomplish these goals. Each culture has its own special kind of music, said Joyce Scott, a Christian ethnomusicologist. Of course, music is a living thing, so it is always changing and being influenced by neighboring cultures. But somehow a unique quality remains and always brings a smile of recognition to a person of that culture or language: 'O, that's our music!' and he will go on singing the song, easily remembering the tune and loving the rhythm of it. Such a song will be able to communicate powerfully to his heart and the words will be remembered, she said. Christian songs provide both a reflection of belief and a teaching or reinforcement of belief to the Christian community. They are, therefore, important in telling what people believe and what they are being taught. They are tools for teaching. As a reflection, they provide a barometer of the depth of oral theology of a particular Christian community. Christian songs also give identity and credibility to a community of believers. A young congregation that uses the songs of another culture has yet to develop its own Christian identity -- images of God, relationship, theology, etc. -- and remains non-credible as a contextualized community of Christians. In other words, they have yet to fully internalize the message of Christ and yet to fully express its identity through singing. "Praise ye the Lord," says Psalm 149:1. "Sing unto the Lord a new song, and his praise in the congregation of his saints." (KJV) New believers should be encouraged to develop and sing their own songs. We can encourage this in several ways:
1. 2. 3. 4.
The most obvious is to conduct a music-making workshop -- encouraging These new songs can be recorded and pollinated from one believer or group of believers to others Limit the use of bilingual hymnals Allow time for songs in the worship event
people to create a new song
You can help in this process by randomly selecting songs that they sing, then use them as a barometer to determine what people are internalizing and proclaiming about God. When considering what new songs are needed for an emerging community, consider four basic categories: 1. 2. 3. 4. worship. In planning for the development of these new songs, two questions have to be answered: 1. 2. What is the culturally practiced way of singing and presenting important What resources are available to help in formulating texts? Bridging songs -- those with a common ground between the culture and Songs which "tell the story" -- those which convey the Gospel basics Songs about the Christian life -- those that help one grow in his commitment to Praise songs -- those that aid the Christian in truly praising the Lord during
Christianity which would help bridge the gap between the two societies
and walk with the Lord and in his involvement in the Christian community
concepts through song?
Often the first answer is through call and response patterns. The second answer may have to be explored in greater depth. When working with a people that don't have the Bible in their own language, it would be good to give them what Scripture is available -- and what a better way to learn it than to sing it?!? They would be internalizing Scripture; their thought patterns and ideas about God, Christ, Christian living, evangelism, etc., would be shaped by Scripture; and they
would have a ready and culturally acceptable method of remembering and sharing what they learned. Using ideas from various ethnomusicologists, here's how Scripture songs can be created, as they are done in workshops: 1. 2. 3. 4. 5. Pray for God's help and guidance Select a Scripture passage that tells the message to be taught Choose the most important section from the passage Say the words over and over again, discovering the natural rhythms and tones Have someone shout the words, while others shout back the same words in
(soon a simple tune will emerge) unison; repeat this until everyone feels the stresses, tones and rhythms; repeat individual words, or paraphrase certain words to make the rhythm smooth 6. Memorize the song and teach others
There are some important things to remember when creating these songs: 1. 2. 3. With call and response songs, the response is usually the same throughout the Check songs for beauty, simplicity and truth Check Scripture content to see that it is good teaching from the Bible with
song, while calls are different
simple, understandable words 4. A tune with a pleasant rhythm is easy to sing; a song that is too difficult to sing isn't worth singing 5. Have repetition of the main teaching It works!!! -- The ladies gathered on the lawn for their weekly sewing session. They were in a village about 40 kilometers from where I heard the children singing in the moonlight. Usually, as the ladies sewed, they sang. I was visiting the house next door as the ladies began to sing. Because I like music, I enjoyed listening to their singing as I talked with my friends. After awhile I heard a tune
that was vaguely familiar, but I couldn't place it. I listened harder, concentrating on the music rather than my hosts. The it hit me -- the words and tune I was hearing were the same ones I had heard at the Yao music workshop two months before and 40 kilometers away! In their own language they were singing: In the beginning God created, and it was good! It was good! In the beginning God created, and it was good! It was good! It was good! It was good! It was good! It was good! In the beginning God created, and it was good! The song went on to tell about God creating the world, then man. "He made you, He made me," they sang. Finally the song ended: It was good! It was good! It was good! It was good! All that he had made -- yes, it was good! Creating Scripture call and response songs for evangelism, discipleship and church planting does work. It is amazingly simple and successful, and the benefits are tremendous: helping a culture maintain its integrity and identity as it crosses into Christian culture; teaching the elements of the Gospel, doctrine and theology; assisting in the growth of new Christians who have no Christian background or heritage; and proclaiming the Good News to a community that has had, as yet, little opportunity to hear it.
APPLY THE PRINCIPLES How can we use what we observe among our people groups to communicate God's Word to them? By conveying the biblical account in stories, song, poetry, drama and dance, can they receive, retain and reproduce the vital contents of the Bible? Follow this example concerning the creation account and the fall of man: 1. Have the storyteller teach the group a simple one-line chorus relating to the story: "In the beginning God created _____________," or "And then God said that it was good." 2. Share relevant verses from the Bible (if appropriate). 3. Tell the Bible story. 4. Incorporate the new chorus into the session as appropriate: Storyteller: "...and then God created man..." In the beginning God created man." 5. Reinforce the story with drama, dance, poetry, etc., utilizing the chorus already learned. 6. Lead in a time of discussion and discovery. Chorus: "In the beginning God created man,
CURRENT STRATEGY REVIEW What current strategies do you have to reach this people group?
What are the end goals of these strategies?

Are these strategies working? What fruit or results are you seeing?
Are these strategies leading to a Church Panting Movement? Why or why not?
ENDVISIONING Endvisioning is a key component of the strategy planning process. It is the initial part of planning and is the critical link between research and planning. Endvisioning is
appropriately defined as developing a vision of the end that will serve to guide the entire planning process. In business management circles, and in academic settings, describing the finished product, the desired outcome, or end result is very common. It is an obvious and understood task for those who work toward accomplishing a desired result. Endvisioning asks those involved in strategy planning to describe what the churches in a very successful church planting movement will look like among the target people. Everything done in strategy planning must be weighed and measured against this endvision! Strategy planners must constantly ask the question, Will this lead to the endvision; will this lead to CPMs? If the answer is, No, those strategy elements must be discarded! What is the endvision for your people group?
Are your current strategies leading toward your endvision? Why or why not?
To endvision and move toward it, seek the following information:
1.
Describe in functional terms the typical local church membership as it is
endvisioned to be when a church planting movement emerges among the your people group. The aim of this is to provide a profile of the people who will make up the churches. They are to be described in demographic terms and in terms of spiritual characteristics.
2.
Describe in functional terms the types and characteristics of the leaders who will be
leading these emerging churches. What will be the characteristics and responsibilities of these leaders?
3.
Describe how these leaders will be trained so that an adequate number will be able
to lead these emerging churches. State the training formats and curriculum (oral and/or written) that will be developed for accomplishing this leadership-training task.
4.
Define the ways in which leaders will be called out, identified, and encouraged to
follow Gods directions.
5.
State the ways (process and curriculum -- oral and/or written) in which new
believers who make up the emerging churches will be discipled. Success in this translates into the types of members described in step 1.
6.
Describe how believers will be baptized, who will baptize them, and under what
conditions.
7.
How will those coming under conviction be led and encouraged to profess faith in
Christ and identify themselves as believers.
8.
Describe the characteristics and traits of the typical individual who will come under
conviction as a result of your strategies.
9.
Describe as many viable ways as possible to share the Gospel in a controlled
attention setting to those who have responded to your strategy and were willing to be gathered. This step is an attempt to describe viable controlled attention methods and techniques.
10. How will those willing to receive and hear be gathered so the Gospel can be presented to them? (Remember our question: What is the Gospel?)
11. How will individuals or groups of individuals be identified as willing to receive? What do they do to identify themselves? What do you look for to identify them? What are their characteristic?
12. How will individuals, most of whom are at an awareness level, be moved to a willing to receive and hear level of understanding? What methods and techniques can be used to do this?
13. How will significant numbers of individuals within your people group, most of who are unaware of Christ, Christianity and the Gospel, be positively moved to an awareness level?
MEDIA MAPPING Developing a media map for your people group will be one of the most useful tools available to you as you pull together a strategy to reach your people. The process of media mapping will help you identify some of the key elements of your people groups media context, products, and services available to you, how they might be used, and what your overall media strategy might look like in relation to spiritual receptivity. The basic elements behind the making of a media map include the following: A simple audience / people group profile A general media usage survey An existing Christian media products and services survey The strategic plotting / mapping of media to reach your people group, leading to a church planting movement A large portion of this workbook has led you through the process of determining a people group or audience profile. All of the information gathered and the implications culled from
it concerning demographics, worldview, spiritual receptivity, knowledge, understanding & attitude, orality & literacy, and persecution are vital as you now begin the process of determining what media are necessary to reach your people group and facilitate a church planting movement within it. The next section of this workbook following this media mapping section is a general and simplified questionnaire for conducting a media usage and preference survey. It is flexible and should be adapted to local situations. Having this information will tell you what media products (word-of-mouth, radio, TV, magazines, etc.) people use for what purposes (information, entertainment, education, etc.). This is helpful to know when planning what you will utilize in your media strategy. It will be good to know what Christian media products already exist and are available to you and if they are culturally appropriate or not. You dont want to duplicate efforts! Are there predominantly print products available when the people are primarily oral? Is there an abundance of evangelism materials available but very few discipleship and no leader training materials available? What Christian media services are around who could be potential partners as you develop and carry out your media strategy plan? Take a few moments now and list some of these products already available to you, indicating whether they will be effective or not:
Finally, considering all of the above, you will want to ask two questions:
Where are the people spiritually? What communication channels (media) or ministry opportunities can lead the people through the decision-making process, leading to conversion, church, and a church planting movement? You will then identify what its gonna take to get the job done! Following is an example of this process:
Example
-8 -7 -6 -5 -4 -3 -2 -1 -0 + 1 + 2 + 3
X X X X
X X X X X X X X X X
X X X X
X X X X X X X
X X X X X X
X X
X X X X X X X
Where are the people spiritually?
X X X X
What communication channels or ministry opportunities can lead a people through the spiritual decision-making process?
In this example, the people have been identified as a +7 on the spiritual receptivity scale. This is Initial Awareness of the Gospel, coming after Awareness of a Supreme Being (+8) and before Knowledge of the Gospel Basics (+6). (Once again, remember our question: What is the Gospel?) You can see that before the people can come to any sort of decision for Christ, they must have more knowledge and
understanding of the Gospel (+6 and +5), a more positive attitude toward the Gospel (+4), and recognize that there is a sin problem (+3).
The following media were identified in this example as probable channels of communication to move the people through the decision-making process: 1. Radio 2. Chronological Bible Storying 3. Audio Cassettes 4. The Jesus Film 5. Television 6. Personal One-on-One Visitation 7. Literature It was determined that radio would work best with initial awareness, knowledge and understanding and in fostering a more positive attitude toward the Gospel, as well as in the later stages of discipleship and maturing believers. Chronological Bible Storying would be effective at all levels or stages of spiritual receptivity, providing for a better awareness, knowledge and understanding, then on to sin recognition and the need to do something about it, followed by a decision for Christ and incorporation into the church, and finally for discipleship, maturing new believers and leader training. It was felt that audio cassettes would be useful in helping to provide a better understanding of the Gospel basics and on to recognition of a sin problem. Also, it was believed that cassettes could be used extensively in discipleship, the maturing of new believers, and in leader training. The Jesus Film would be especially valuable in increasing knowledge and understanding of the Gospel, helping to create a positive attitude toward it, contributing toward the recognition of a sin problem and the decision to do something about it, and in making a decision to follow Jesus. The use of television could serve pretty much the same purposes as the Jesus film.
Personal, face-to-face, one-on-one visitation was believed to be vital in the evaluation of decisions to follow Jesus, incorporation into the local body of believers, discipleship, the maturing of believers and leader training. Finally, in those cases where some people could read, literature could be used in leading someone to the Lord, follow-up, discipleship, and in leader training. You can see that the combined, integrated, and sometimes simultaneous use of these various media channels all worked together to lead a people through the process. It must be remembered, though, that this is an example only. Each strategy should be unique to each people group, based upon the working out of that strategy according to the various elements described above. You should devise a chart like the one below to assist you in making your media map.
Integrated Approach
-8 -7 -6 -5 -4 -3 -2 -1 -0 +1 +2 +3
Where are the people spiritually?
What communication channels or ministry opportunities can lead the people through the spiritual decision-making process?
Even now, begin to consider some of the implications you have thought of as you learned about media mapping. Remember demographics, worldview, spiritual receptivity, knowledge, understanding & attitude, orality & literacy, and persecution issues. Think of those media products and services already available that might become a part of your strategy. What thoughts are going through your mind right now? What ideas are beginning to form?
A MEDIA USAGE AND PREFERENCE QUESTIONNAIRE
1. Which of the following do you have at home? (choose all that apply) TV Satellite Dish Video Player DVD Player Radio CD player Cable TV Cassette Player 2. When you watch, how many hours of television programming do you watch a day?
Computer Internet Access Telephone Mobile Phone None No answer
None Less than 2 hours 2 to 4 hours More than 4 hours Not sure No answer 3. Which TV programs do you prefer? Sports Documentaries Childrens/Cartoons Politics and Economics Talk shows Health & Fitness Crime and Reality News Religious Game shows Horoscope Culture Comedy Drama Soaps and Serials Family Topics Music Adult/Sex Cars Advertising/Announcements None No answer
4. How many hours of radio do you listen to in a day? None Less than 2 hours 2 to 4 hours More than 4 hours Not sure No answer
5. Which radio programs do you prefer? Sports Talk shows Childrens Politics/Economics Health News Religious Horoscope Culture Drama Comedy Music Advertising & Announcements Other: _____________ None No answer
6. You use a personal computer (choose all that apply) Never At home At work At an internet caf For e-mail To search the internet No answer 7. You read a newspaper... Never Occasionally Daily 1-3 times per week 4-7 times per week No answer
8. Other literature you read includes (choose all that apply) Books Magazines Novellas/Comic Books Brochures/Flyers Other: _____________ No answer 9. What are the two greatest needs in your life? Physical (health, money, shelter) Relationship (friends, love, esteem from others) Educational/Career Spiritual (religion, inner peace, relationship with God) Emotional (satisfaction in life, purpose in life, happiness) None No answer 10.What are the two greatest needs in your community? Physical Relationship Educational/Career Spiritual 11.Whom you trust the most? Emotional None No Answer
Family members Friends Government Media Religious leaders Neighbors Educators Medical professionals Other: _____________ No one No answer 12.Your religious convictions and tendencies are: Non-religious Christian [Cult] ____________ Muslim Jewish Other: _____________ No answer 13.How often do you participate in religious events/services? Daily Weekly Monthly Yearly Rarely Never No answer 14.Sex/Gender Male Female
15.Where do you live? Rural Urban No answer 16.Age Under 16 16-25 26-35 36-50 51-65 Over 66 No answer 17.Marital Status Single Married Divorced Widowed No answer 18.Education None Primary (8 grades or less; up to U.S. middle/junior high school Secondary (U.S. High School) Technical/Vocational (beyond high school; non-university) University Graduate No Answer YOUR MEDIA MAP
Use these two pages of your workbook to list the various media you believe will be effective in reaching your people group. Indicate purposes, such as increasing awareness, helping with the recognition of a sin problem, discipling new believers, planting the church, training leaders, etc. Sketch out your own media map.
THE MEDIA STRATEGY PLANNING PROCESS
1. Discuss worldview, spiritual, and strategy issues in consultation with those on the inside of the people group and with other ministry partners. Consider the implications of those issues. As you look at their world, also look at Gods world in light of His Word and His purposes. Find the Touch Points the areas where the two worlds overlap. These commonalities can be starting points for strategy.
2. Set your endvision and remember that everything in your strategy is to be measured against it. 3. Develop a comprehensive (yet fluid) media strategy plan, including objectives, goals and actions. This is somewhat intuitive, based on ideas and hunches derived from the implications pulled from worldview, spiritual and strategy issues. 4. Develop the communication and media tools you will use to carry out your strategy. When possible, involve local unreached people in the process. Use their music and use their stories. Learn from them. Though they wont have a clear understanding of what you are doing or why, this involvement helps develop a sense of anticipation within the people group. 5. Test your communication and media tools among the people. Go where they gather at the times they gather. Pull together small informal groups -- whether it is at a sidewalk caf, park, beach, or marketplace - and ask their opinions of your media products. Ask what they like and dont like, and why. Ask what would make them better, and ask what should be removed or changed. Ask what they heard and understood, and ask what they thought it meant. Ask what they didnt understand. Again, the involvement of the people helps develop a sense of anticipation within the people group. 6. As you begin testing, you also begin to move from the intuitive to the cognitive; you begin to know what is right, what will work and wont work. You adjust your communication and media products in light of what you have learned in the testing phase. You go out and retest them, building more anticipation. You continue researching demographic, worldview and spiritual issues, making adjustments to your strategy and products as necessary. As you research within the people group, this too helps build anticipation. 7. Working within your strategy timeline, and as you feel confident that you have appropriately tested and refined your media strategy and its tools, it is time to initiate the strategy and deliver the communication packages as planned and revised.
8. After a predetermined amount of time, evaluate your strategy in light of successes and failures, feedback and responses, surveys and questionnaires, and last but not least, your endvision. As you develop your media strategy, remember that integration is vital. Link one product and its processes to another; build in feedback loops. You want to sow the seed, reap the harvest, keep the fruit, and reproduce it. You want your people to hear, understand, respond and reproduce -- to have enough of Gods Word to bring them to faith, sustain them, and equip them for witness and church planting. Here is the SECRET of a successful media strategy: Sow Intentionally Engage Responsibly Congregate Quickly Reap Expectantly Educate Appropriately Transition Willingly We always want to work toward our endvision. Our strategy plan is a tool to help get to the endvision. We must know where we want to go, then use the plan to get there. We always want to be strategic. Elements of the strategy plan should never be just good ideas or even good opportunities. We should always ask the questions: Are they strategic? Will they lead to where we want to go? We always want to plan for a response. We must build response mechanisms into the strategy plan, then follow-up on those who respond. We must provide the opportunity for additional follow-up and create a chain of message-response-follow-up, messageresponse-follow-up, etc. We must always bring people together in discussion groups, Bible studies, special interest groups, rallies, art shows, concerts, Bible clubs, self-help groups, human needs
projects, cell churches, house churches, etc. And we must give them something to come back for. We must always consider whats next. We dont want to take first steps without considering what the next steps will be. We can thwart a church planting movement by not being ready to follow-up or by not being ready to do what is next. We must always plan for the future. In addition to always being strategy driven, we must always be vision driven. Weigh everything against the vision, realizing that getting to the vision is a process. We must plan for all the steps or phases in that process, from evangelism, to discipleship, to leader training, to church planting and church planting movements. Finally a word about reproducibility and cultural appropriateness: Rapid multiplication of churches can only happen with rapid multiplication of believers. If the processes and elements used in evangelism, discipleship, leader training, and church planting are not easily reproducible, the longer it will take to get to church planting movements. That doesnt mean we dont use exogenous means to introduce the Gospel into a culture. The Gospel itself is foreign to many cultures. What we dont want, however, is to sustain the work with non-reproducible methodology. We do want what is appropriate and indigenous. Driven by an endvision, and within the framework of evangelism, discipleship, leader development, and church planting, we are moved toward church planting movements by worldview, a strategy plan, concerted prayer, and by effective advocacy and mobilization. Plus, we always seek for ways to further accelerate the process. By taking a systemic approach and being driven by an endvision, our CPM processes should look like this...
Each element is integrated, a vital part of the other. Evangelism becomes not just a step or single element leading to CPM, but becomes foundational to a CPM -- evangelism, which is part of discipleship, which is part of leader development, which is part of church planting, which is part of evangelism, which is part of -- all leading to a church planting movement! In an endvision-driven strategy, we must ask the question, Whats it going to take to get there? Then you work backwards, incorporating the elements of church planting, leader development, discipleship and evangelism. An integrated, systemic, holistic approach is important discipling a people to salvation and instilling within them the DNA of church planting movements from the very beginning! NOW, WRITE OUT YOUR MEDIA STRATEGY PLAN! Be sure to include your endvision, objectives, goals, dated action plans, and plans for evaluation.
Appendix Two
Media That Mobilize Advocacy Media for People Group Teams Version 2.0
Mark Snowden msnowden@imb.org Media That Mobilize Advocacy Media for People Group Teams Purpose of This Document This multi-purpose document is designed to help People Group Teams to:
1)
Use media within their Master Plans to mobilize prayer support, personal involvement with objectives and, in certain cases, solicit financial assistance.
Media that mobilize ________________________________________________________________ 10
2)
Tips are offered for triggering a desired response and how to get the necessary assistance required to produce the media resources that will work for your Team.
The document pulls from the Bible, marketing principles (oriented toward nonprofit marketing rather than product marketing) and communications research. It is recognized that People Group Advocacy is a rather new aspect for most missionaries to consider. Therefore, more than fifty different types of media were evaluated that are presently in use by existing People Group Teams. The document attempts to avoid using communications verbage and is oriented toward the media novice with considerably more church planting experience than print or electronic media production. Introduction Brochures, a video and a website are all you need, right? People Group advocacy might use each of these, but what really works best? Is there something to try that will result in to real involvement in support my team's unified planning and synergistic work? Westerners like to be involved. Give them an open door and they'll traipse through it with bold steps. Provide directions along a pathway and while they might meander some on their own, soon they will arrive at the intended destination. However, if left to their own intuition, most people (U.S. citizens especially) are likely to wander into dangerous territory eventually faltering along the way or at worst, becoming apathetic. What media work best to really communicate our team's needs and build a long-term relationship? What messages really punch through the clutter so that the information is heard accurately? What can trigger a desired response? Where does a person like me start finding someone to produce what is so vital to the work? Are there examples of what others have produced?
MEDIA SELECTION There's an easy way and a hard way to pick media for mobilization. The hard way is to sit around and think up something you hope will work. What's so hard about this way? The hard part is that you keep having to do it again and again because if you succeed you won't know why and if you fail, then it's back to the drawing board. It is much easier in the long run to test a few ideas and then go with what works. Most missionaries have likely had various experiences with different media--both good and bad. The challenge is to revisit media that will work best among your target audience (and keep evaluating their effectiveness over time). Here are pros and cons for different media presently being used by People Group Teams. Notice the response required and the interaction it generates. ?Table. Selected Media Differences and Potential Uses Media Type Pros Usage Handout or mail Limited minutes Cons No Updates Expensiv e Usually impassive response to showing(s) Interactive Time Consumi ng E-mail gives immediate feedback and response Slide Show Mass Audience and Projector Portability Group Presentatio ns Stereotyp ed experienc e Letter/E-mail Personalized mass mailings Usually a one shot exposure Limited passalong Requires personal response Usually impassive, but interaction is possible Ways to Respond Printed contact info
Brochure/Newslet Audience size ter/Mag Video varies Audience size varies Sights and Sounds Website Individualized
Are You Using Cow Seeds? If you are ever at the Park Grill in Gatlinburg, Tennessee, ask them if they have anymore Cow Seeds for sale in their gift shop. I saw these on vacation and wish I'd bought the white and black splotches painted on smallish rocks. The packaging includes a message to plant the rocks, er, seeds at least six feet apart in a meadow for best results for starting your own herd. The reason I now wish that I'd paid the money for them would be to use them in media planning sessions to make an illustration on Jesus' Parable of the Sower (Matthew 13:3-8, Mark 4:1-9 and Luke 8:4-15). The Parable of the Sower explains that the seed fell on different types of soil. The soil represented various reactions to being told of the Kingdom of God and the seed represented the message. What Jesus did not convey was that the Sower already knew that he would use seeds that would grow. When we cast our media seeds, some fall like Cow Seeds; just painted pebbles that won't even do much good on that pathway Jesus mentioned. And you can forget ever getting a good crop of the bovine variety to grow when you're trying to use Cow Seeds. Unfortunately, many media used in advocacy are like those Cow Seeds. When they don't bear the intended fruit missionaries tend to blame their audiences for "hardness of heart" or some other reasonable sounding excuse. It is not fair to continue blaming audiences or readers when the missionaries are the ones trying to sow with the wrong kind of media seeds.
Using Recorded or Copyrighted Media A word about legal issues must be included. After viewing a PC-based slide show, I asked somewhat blandly if the missionary had gotten permission to use a really great sounding song he had used on the audio track. He was stunned speechless for several seconds. He blinked and swallowed hard. He had done all this hard work scanning his slides into a relatively slick People Group promotion show. However, the realization stopped him cold that he had literally stolen music to put on the soundtrack. So much material can be freely downloaded from the Internet or is within arms reach, that it serves as a temptation. However, if music, film clips or even copyrighted photographs are used in advocacy media, then it is no different than swiping a shirt off the rack and walking out of Wal-Mart without paying for it. There are clear cut guidelines for seeking copyright and translation permission. Basically, if it's been recorded, then permission must be sought. Media Services in Overseas Operations
People Group Teams have the opportunity right now to begin using the best media and leave those "Cow Seed" media to the same fate as the attic-bound Pet Rocks. In
Romans 10:14-17, Paul calls for preachers, but when read with another emphasis in mind, the reader will find a focus on the importance of "hearing" or "understanding." Using the Parable of the Sower again, we can see that Jesus offered no condemnation on the Sower for getting some seed among the thorns, in with some rocks and even a sprinkling strewn along the pathway. This does not mean that the Sower wasted 75% of his seeds, either! Every listener to Jesus could easily imagine a prepared field with bad patches and walkways. They would have likely assumed that the majority of the seed fell into fertile soil. The harvest of nearly one hundred times (or sixty or thirty) resulting from what was planted referred not to the actual crop, but to the additional seeds within the "fruit" which could be used for future planting. Media when applied to fertile minds can be used of the Lord to reap a harvest for additional advocacy. DEFINING THE CONTENT Believers in the States (and possibly other countries) are increasingly requiring media to help them plug right into the work. While missions personnel assume a linear learning, feeling and "doing" pattern, Southern Baptist Baby Boomers and Generation Xers are responding impatiently to these approaches. Since Southern Baptists are large enough (15 million members) as a representation of the US population, then social and media response research applies. Increasingly, those in the United States desire that their media follow a DO-FEEL-LEARN path. They want mediated messages to do the barest introduction and then right up front tell them how to pray and be involved. They then open their hearts on the fly. Depending on their experience, they may repeat their actions as if it was almost a trial commitment of sorts or delve in hungrily to learn all they can. If the person is "delighted", then they become advocates for a certain length of time--which may vary according to ongoing experiences. The DO-FEEL-LEARN pattern happened with me this summer while traveling in Lebanon. I visited a Crusader's Castle in the ancient city of Byblos. An adult MK (who was also visiting) and I traipsed all around the castle grounds for almost two hours without a guide or prior information. (I refused to shell out the $10.00 for a guide.) It was fascinating to us and we began to become curious about several aspects. When we returned to the missionary's home that evening my friend and I studied two or three books filling in information about rooms, cellars, wells and formations that we didn't
understand earlier in the day. It was a DO-FEEL-LEARN pattern for us that day. While I am not saying that all persons are spectators or tourists, it might take an initial superficial experience before depth can occur. (That is why this document is in an instructional approach! Several People Group Teams have attempted media production and are ready to study ways to improve their approach. The threat of increased competition and limited resources is another driving force for study for whatever material might be possible.) TIMING After the Sower planted the seed, he relied on rain and sun to nurture the seedling. You must do the same. The Sower did not choose blistering drought laden summers for planting. Instead the Sower scattered the seed at the best time of year when nurturing was most likely. Timing is an important aspect for your appeal and response mechanism(s). It has been said to sales executives that if they cannot measure their last contacts with their customers in minutes (and at the worst hours), then they are losing market share, customer loyalty and ultimately the customer himself. Response mechanisms require a timely response! RESPONSE MECHANISMS Media need to be the "right ones" for those you are targeting and they need to have the appropriate content that triggers the appropriate response. Response mechanisms presently used in the advocacy media reviewed for this presentation are frequently lacking or inappropriate for most Christians in the USA, especially Southern Baptists, who are only adjusting to the idea of personal involvement in People Group adoption and mobilization efforts. An Asian country return address requires weeks of turnaround and special overseas postage. The church member may feel he or she has done all that they can when the inquiry is returned without proper postage. Many Southern Baptists still do not have e-mail. Is that a requirement to participate with your Team?
A positive approach to foster a desired response is to have a stateside address, toll free phone number and e-mail response capable websites. Make it easy and spoon-feed those who are newly interested. Several groups are finding the necessity to employ (paid or volunteer) a stateside coordinator. What response mechanisms work best for soliciting participation in supporting your people group teams? "Response mechanisms" are catalysts that carefully guides the reader, listener or viewer to another level of involvement. At the least, there is a trial commitment; at the most, they become a delighted advocate. RESPONSE MECHANISM CHECKLIST: 1. Brochures, pamphlets and small printed items (including prayer guides, calendars and introductory information) ___ tear off "clipping" & mail back? ___ referrals to web sites? ___ phone numbers for more info? ___ enclosing postage-paid envelopes? 2. Web sites ___ hotlinks to other sites? ___ auto-reply forms? ___ e-mail? (security vs. public) ___ capture for direct mailings? ___ donor database management with reminders? 3. Videos ___ phone numbers, web sites and other info on screen? ___ where placed (beginning, end, middle, both)? ___ mail-back card enclosed? ___ contact info printed on box cover? 4. CD-ROM or other software
___ print out form included? ___ automated link to available website via ISP (internet service provider)? ___ resource listings with hotlinks? 5. Telephone ___ voice mail site? ___ caller gets audio automated stepped options? ___ answering machine? ___ toll-free number? ___ 900 number service with earnings as support? 6. Audiocassette ___ printed case or cassette with contact info? ___ audible mention of contact information in the "program" (beginning, middle or end)? ___ include incentives for giving cassette to a potential supporter? 7. TV or Radio programs and spots ___ verbal toll free phone number that's easy to remember? ___ verbal web address that's easy to remember? ___ on-screen information that includes contact information? 8. Fax Attacks ___ coupons for offers? ___ fax-back service for questions that might arise? ___ concise information for other contact or offers? 9. Newspaper (press releases, ads and free PR features) ___ use of color whenever available? ___ linkage to other media in style, content and image? ___ specific messages clearly communicated? ___ follow-up potential present? 10. Other media?
EVALUATION There are two ways to evaluate what media work best: Unlimited budget -- Produce everything possible and deliver them in an unending stream (media blitz).
2)
1)
Limited resources -- Find out what is vital and deliver them in a timely fashion so that they work together (strategic).
"Finding Out" what works requires gathering information. This can be R&D (Research & Development) project with surveys, focus groups and feedback sessions. It can also be "Q&D" (Quick & Dirty) with innovative ways to learn preferences. Here are some starting points: Ask anybody that is already exhibiting "desired behavior" how they got involved. Learn what media was useful to them early on, later and most recently. Were there special events, too, such as Prayerwalks or volunteer trips that gave them firsthand knowledge of the People Group or the personnel involved? Get a friend to put together a group of a dozen people of different age groups (18 and older). If you already have some media advocacy tools available, ask them to evaluate each on separately first and then as a group. If you don't have anything yet, borrow some products form other efforts and get these evaluated. Keep them "honest" and really get some critical thinking that you can use, not allowing them to provide only what they think you might be fishing for. Repeat with at least three other groups. Contact every missionary you know and get examples of their materials. If you are able, encourage personnel to get together for a "show and tell". Don't imitate anything that hasn't been a vital part of others' work. Seek the Lord's wisdom through prayer, meditation on biblical principles and reflect on how God is at work. Your personal experience should not be discounted, nor believed to be enough. "Delivering them so that they arrive in a timely fashion" is not rocket science. A majority of Southern Baptist churches have international missions emphasis in the Fall
every year. Other events include International Missions Week at either Glorieta, NM or Ridgecrest, NC. Ask for booth space, but don't stop there. Arrange for counseling space where you can follow-up in person. "Give away's" may seem expensive, but a 64 cent ink pen with your People Group Teams' toll free number or website address could involve hundreds of potential advocates. The old advertising lament goes, "Only half of our advertising works, but the catch is that we never know which half." An overlooked resource for advocacy is all those volunteers that have visited your country. What print or electronic media can you put into their hands? How about a clip art sheet? Video clip only 3 minutes long? "Stock" slides of People Group faces? Postal and e-mail addresses with each team member and plan for ways to follow-up for at least six months after their visit. God may provide one special person on the team of volunteers that becomes your Team's stateside coordinator. Perhaps God will call someone else to career service working in partnership with you. The point is to capitalize on the volunteer's visit while (and as) the Holy Spirit leads. Mass media delivery is cost effective, but relatively expensive. Advertisers justify their expenditures according to the number of people exposed to one message one time. For instance, a newspaper ad might cost $5,000 and run in a Saturday edition. If 10,000 people read it, then the cost is down to 50 cents per person -- relatively cheaper than mailing a prayer card to the same number. The catch is determining who receives the message. Distributing your messages through the appropriate channels will be most effective when done in person by you, a Team member or another type of advocate (such as that returning volunteer). Interpersonal exchanges can be effective in groups (church settings) or one at a time with individuals. Most churches today have a missions committee that would bring a recommendation to the church regarding people group adoption. The timely delivery of information for decision-making is something for which People Group Teams need to anticipate. "Working together" is the final portion to consider. Communications research has long argued over the extent of media's effects. Taken individually, media have limited impact
on changing attitudes, opinions and ultimately behavior of people. However, a growing body of research reinforces the concept of an integrated media mix where different types of media reinforce messages. When used strategically, media how powerful effects. Within a Christian context, media planners provide media so that the Holy Spirit has more opportunities to work. People Group Teams see the results with increased awareness and involvement.
PUTTING IT ALL TOGETHER Consider these scenarios for different media that were used of the Lord to generate different levels of response: SCENARIO A: PRAYER PLUS (a). The IMB generates an article in The Commission magazine related to some aspect of your People Group Team work. the story includes a response mechanism (address and toll-free number). (b) The reader calls the number requesting prayer action items. These are made available by sending out a People Group-specific Prayer Guide. The person's name and interest level are then e-mailed to a stateside People Group Team contact coordinator. (c) The coordinator relays the information to the Team and the individual is put on a Prayer Team mailing list. Each quarter she is mailed an update for the People Group's needs. (d) The lady is encouraged in the mailing to share the information with her church or church's missions group. The Missions Committee is interested and one of the committee members contacts the website location included on each Prayer Team mailout. (e) While online the Missions Committee member orders a People Group-specific Information Kit which includes a brochure, video and "master" for a bulletin insert. (f) The stateside coordinator sends the Kit as requested and includes the latest list of volunteer requests to the church.
(g) The church considers the information, some or all members adopt the People Group and line up volunteers to serve by contacting the IMB as instructed on the Volunteer Needs Request list provided by the People Group Team. (h) A (lifelong?) personalized mission experience develops.
SCENARIO B: PERSONAL VISIT (a) One of the missionary team members is invited through a personal contact to speak in a church. (b) Prior to visiting the church, the missionary speaks with the pastor or missions leader who is extending the invitation for the speaking engagement. The missionary learns how the church has been engaged in missions in the past. The missionary requests time to meet with a missions decision-making group such as the WMU, Missions Committee or even perhaps the Church Council. The pastor should also be present. The phone call results in a decision to hold a Missions Appreciation Breakfast of donuts, juice and coffee. (c) During the breakfast meeting and after a time of fellowship, the missionary expresses appreciation to the church for past missions involvement, shows a five minute video on his People Group and explains the merits of being a Global Priority Church partnering with the IMB. Before departing for Sunday School and Worship, the missionary makes a public presentation to the pastor AND a local "champion" a kit for adopting the missionary's People Group. (d) After the engagement, the missionary writes a personal letter of appreciation to the church and introduces the church by letter copy to their stateside coordinator. The stateside coordinator also responds by sending a volunteer request needs list and the current Prayer Team newsletter. (e) The stateside coordinator or missionary engages the church's representatives in a teleconference if overseas or possibly a videoconference.
(f) Prior to the church vote or announcement about People Group adoption, the church's local People Group Team representatives distribute audiocassette recordings of the teleconference or videoconference soundtrack. (g) On the day of the church vote or announcement, the church's People Group Team representatives distribute prayer bookmarks that can be used as reminders and website locators. A special brochure is provided to those making public commitments for involvement in either prayer or taking volunteer trips. SCENARIO C: STUDENT & FINANCIAL SUPPORT (a) A student receives a brochure on the People Group at a Student Ministry Missions event on his university campus. (b) The student goes online from his dorm room. E-mail interaction begins with simple "auto-responders" built into the website. He is interested in being a student summer missionary. However, his parents are missions supporters in a non-SBC denomination. (c) The student prints out the special projects needs list and takes it home to visit his parents. Together they discuss the People Group Team's financial needs. The student's interest and knowledge from his campus BSU minister fuels credibility for his parents. They arrange to fund one of the smaller projects and send the check to the stateside address located on the printout. (d) The People Group Team's stateside coordinator receives the money, handles it properly and writes a personal letter of appreciation. The customized reply includes an invitation to a meeting nearby where they can meet in person. The mailing also includes a brochure and a "give away" pen as a reminder. (e) The student serves through the IMB for a summer and further helps draw his parents into increasingly larger projects as funding allows. The parents receive personal visits, letters and contacts as a they become a full sponsor of Team Projects.
PRODUCTION PLANNING AND TIPS Brochures, Newsletters, Videos and Websites
BROCHURE Planning and Production Tips A brochure is designed to help bring people into the People Group Team's network. It is most effective when it is intentional and targets an intended audience. Planning your brochure Define your objective -- What can you expect it to do? What is the brochure's call to action? You can't determine a brochure's effectiveness until you know what you expect it to do. List possible objectives: Handing out at churches? Mailing out to increase awareness of people group? Purely information piece on the people group? Trying to enlist/involve volunteers in People Group Team work? Build team members? 1. Know your audience. Your text should take into consideration your target audience's level of understanding of the culture, important historical or political aspects of the people group, volunteer field needs to further your strategy for reaching them for Christ, etc. 2. Summarize your content. Think about what you would tell the audience about your people group if you only had a few minutes to share with them. What needs would you express? What would move them most to support you in prayer or volunteer projects? What would excite them about your people group or move them to action? Your best resource for content is a Worldview document based on thorough, first-hand research. (A People Profile or other investigative documents may also be appropriate.)
Putting the pieces together The cover The cover is a vital element. If the cover design doesn't make readers turn the page, your brochure will fail in its mission. If you use the people group name as a headline on the cover, use a subhead to lure the reader inside. A brochure's cover must explain the content and its value to readers. It must use a headline, text, photo or artwork that invites readers to read on. When it doesn't, it fails to say, "Open me." Instead, it says, "Ignore me." And that's exactly what readers will do. Also, too many brochures fail to relate to readers' needs, involve or persuade readers, or suggest an action at the end. In short, they lack a smooth and logical development of ideas from the cover to the back page. Artwork Use artwork to showcase your people group. Facial shots work well for covers. One large photo or illustration works best. People shots are arresting, making a visual connection. Maps are less useful for a cover and should be used only on the inside. Write the copy When you write brochure copy, try to use a personal style similar to what you would use in a newsletter, using second person. Ex: "You can make a difference in Muhammad's life." Also, make your brochure active by using active verbs. Ex: "Your prayers can impact the Berbers of North Africa." Avoid the passive voice: "The Berbers can be impacted by your prayers." Passive sentences lack force and vitality. Remember, as an advocate for your people group, you are trying to "sell" your audience on their needs. Other text concerns Use short words whenever you can. They, too, help make your copy active. Write many short sentences instead of several long ones. Long, complex sentences bog readers down, and they'll take the easy way out. They won't read your brochure.
Keep paragraphs short. Long blocks of type also repel readers. Limit the adjectives. You'll need to use some, but don't overdo it. Get their attention Experts agree that if you can keep readers' attention for the first 50 words, chances are good they'll read the next 450. Reason: Research shows that readership wanes after the first 50 words but drops very little between 50 and 500. That means your first 50 words must grab readers. If they do, you'll have 450 left to tell them what you want them to know. But will 500 words do the job? Remember, readers need just enough information to intelligently respond. Consider reviewing your goals. Are you looking for prayer support? Volunteers? Your brochure isn't to say EVERYTHING, or give them the whole picture, but to move them to the next stage of interaction with you, your team or people group. The brochure is designed to move the readers to seek more information about volunteer projects, not to tell them where they will eat or sleep if they come. Ask them to act However many words you use, you must devote some of them to telling readers what you expect them to do if that is the purpose of your brochure. Urge them in clear terms to commit to prayer, make a call, complete a form and mail it, mail a card, etc. Make it eye -catching You can write great copy, but no one will read it if you fail to make the brochure appealing to the eye. You'll enhance a brochure's selling power if you use: Bulleted lists. Subheads. Boldface them. And when you write them, keep this in mind: Make sure they say enough so "skimmers" will get your message.
Blurbs. Pick meaty phrases, Bible verses or sentences out of the text, set them in larger type and set them off with line rules or boxes. They, too, will appeal to skimmers. White space. Ample margins draw readers' attention to the center of the page, and indented paragraphs provide relief for the eye. Also, white space between paragraphs makes each one look like a self-contained, easy-to-read unit and prevents the gray look typical of long blocks of copy. (It is a very common urge to use every bit of the space to tell the story. Yet, the impact is better if you can include some white space.) Artwork. Illustrations and photos can provide an important design element. Use only high-quality illustrations and photos. If they don't meet the quality standard, it's better to go with an all-text brochure. Color. A four-color brochure will attract more readers. If your budget won't allow it, go with a second color, but use it selectively. Some good places to use a second color: logo, rules, boxes, borders, bullets, headlines and subheads. Also, consider using screens and tints to make it look as if you used more than one color. Other considerations: Cost -- Decide budget and number you need at the planning stage. Talk to two or three printers to get cost estimate comparisons. You will need to tell a printer how many you want, how many photos you may use and what type of paper you may use. The weight of the paper influences cost; stain or matte can increase your costs. Also, consider if you will be mailing the brochures (especially from overseas), as this can influence your overall budget. You will have to tell the printer how you will supply the brochure. Will it be on a disk, already typeset and laid out? Will the printer have to do some corrective work on it to get a good finished result? Ask how much the printer will charge for other services: cutting the paper (if necessary), folding the brochures, delivery, etc. Too many wait until they've designed their brochure to approach possible printers. At that point, they are trapped within the budget dollars that they have, or have to re-do the
brochure. If you are using color photos, keep in mind that color separations for each photo carry a certain cost amount. Quantity totals affect the total price. What about reprint possibilities -- does the printer keep the plates? Type style -- General rule: No more than three type styles in a brochure. Better (and more professional) to be conservative. Don't try to get cute or use all the options your computer may allow. Size of body text (10 to 12 point) should also be consistent. Don't make portions small to fit. Instead, cut wording to fit. Photos -- Slides or sharp color prints work equally well. You may scan them for use in your brochure, but often the printer will rescan them, so send them to the printer along with your disk. Foreign language versions -- Contact a local publisher so that the translation and printing can be as accurate -- and effective -- as possible. Enlisting stateside help -- Do you have a church member in the USA who works in desktop publishing? Can the church help in printing and distribution?
Source: Adapted from "Planning and Producing Effective Brochures" provided by a worker in the Last Frontier NEWSLETTER Planning and Production Tips Introduction What's the point? Why do you send out your newsletter? Design principles The more readable we can make it, the easier for your audience to retain information and become involved in different aspects of the work.
Using columns -- Columns should be 30 to 45 characters long for easy reading. Justified columns are more formal, unjustified are less formal and generally better suited to newsletters. Use 2 or 3 columns on the page. Type styles -- serif vs. sans serif. This is a serif typeface. This is a sans serif typeface. In general, it's best to put the body of your text in a serif typeface because serif type makes long passages easier to read. Large blocks of sans serif type have a strongly vertical direction that can tire the eyes. The simple, clear lines of sans serif type work well for headings and other short text meant to be taken at a glance. Type styles -- bold, italic, ALL CAPS, underline. Use bold type mainly for headings. You can also use it sparingly for emphasis or to break up gray passages of text. Use italic sparingly to emphasize words or phrases or to set off short sections of text such as photo captions. All caps is best reserved for headings, but use with care even then. Rule: A well-designed publication need not have more than three type families; one for body copy, and captions, a second for headlines, and a third for standing heads and/or logo type. Simplicity Simplicity is better than trying to be cute, making a layout too busy. Include white space! Organize short items into one column rather than spreading them around. Are all elements on a page placed so that the reader can move from one article to another without visual detours or obstructions? (Important items need to go at the top.) Contrast -- Contrast is needed to give impact to the layout. You decide what is the important item for the reader to look at. Nothing big on the page means that the editor doesn't know what he or she wants the reader to notice first.
Structure -- Elements should be organized, aligned. Use regular margins, column widths, alley widths. These should be established and adhered to throughout the entire publication. Eye flow -- Layouts can be attractive to the eye and easily read when the content seems to flow with ease from headline through to the last paragraph of copy. Simplicity of presentation helps establish good flow. Most important matter should be at top. Things of less importance should be lower on the page. Copy needs to flow without interruption or break. Balance -- Centered balance is boring, so we look for informal balance. Think of the weight of items. Unity -- Every item on the page should appear to be related. Graphics/photos -- A well-framed line, a bulleted list, a frame around a section of text -these not only add interest to your document but also grab a reader's eye and direct it to certain sections of a page. Consider incorporating: Lines or rules Borders Bullets or arrows Boxes Display capitals Use pull-out quotes to highlight text. Use white paper. Use items that will photocopy to 2nd or 3rd generations well. Conclusion Be deliberate in your newsletter planning. Go back over the last year and analyze your newsletters by percentages. How much of your newsletter did you devote to what
subjects? Decide what you want to communicate in the coming year. What is your message? Typographic suggestions: 1. Don't use large masses of italic copy; very hard to read. In small amounts it is fine for contrast and impact. 2. Don't use all cap headlines unless they are very short. 3. Don't capitalize every word of the headline. Cap only first word and proper nouns. 4. Don't have less than three lines at top of a column before a subhead or a photo. 5. Don't leave widows (one or two words on a line) at top of column. 6. Don't use more than three type styles on one page. 7. Don't indent first paragraph of copy. Gives crisper edge to start of story. 8. Don't change point size of body copy to fit into allotted space. 9. Keep it short -- front to back. 10. Tie your newsletter in with other media for multiple "hits." Source: Adapted from "Newsletter Layout: Make it look good so it will make a point" provided by a worker in the Last Frontier VIDEO Planning and Production Tips Producing Advocacy Videos These are exciting and challenging times for ministry overseas. Regional ministry teams are being formed and creative strategies are being mapped out. Teams are searching for ways to take the Gospel message every deeper into target populations and also to raise awareness and support for their particular people group among churches and individuals at home. Planning As you make your plans, invariably the subject of video will come up, and the possibility of creating an advocacy video (also called people group video or prayer video) will be discussed. Unless someone on your team has had
experience with this sort of thing, or you might find a church group to make the project a reality, the prospect can be daunting, and maybe even a little bit scary. But dont worry, there are people out there who can help! A video planning checklist should include: 1. Defining the audience and desired response you want from the viewer; 2. Compiling a list of content ideas; 3. Deciding on the best method(s) for distribution; 4. Identifying an optimum timeframe for producing the video; 5. Developing a budget; and finally, 6. Deciding how (and by whom) the video will be produced. Asking the right questions As you consider individuals or organizations to do your project, you will want to ask questions about: 1. Experience and understanding about producing videos overseas, particularly in sensitive or restricted access situations 2. Size of crew and type of equipment being used (in this case, bigger is not necessarily better) 3. Who will develop the script, how much input will your team have, and what is the approval process? 4. How long will it take and when can you expect delivery of a finished product? 5. When all is said and done, who owns the video and the distribution rights, and how will this affect your distribution plans? Conclusion
An advocacy video can be an incredibly effective tool to help focus your audience on the needs (both spiritual and physical) of your people group, but it is also a sizable undertaking with a sizable price tag. Be sure you understand exactly what you are getting and, more importantly, be sure you are getting exactly what you want and need! Source: Terry McMahon is a video producer and co-owner of Laurel Hill Productions in Mineral, Virginia. He worked with the IMBs Electronic Media Department for over 15 years, and has produced video programs in more than 50 countries worldwide. For more information, you may contact him at (Terry@LaurelHill.cc). WEBSITE Planning and Production Tips The Internet is a network of computers all exchanging information over standard telephone lines. The Internet is a powerful phenomenon captivating millions each day. There are 60 million or more accessing the Internet on a daily basis. Businesses and non-profit organizations are only beginning to learn how to harness this new level of interactivity. The Internet never sleeps. An address for your People Group may be searched for using a Web Browser such as Netscape or Microsoft Explorer. No matter what time it is where you are working, the site is waiting as a sort of store front or entry point for instant information and even e-mail access. Web-designers, publishers, templates and hosts want to help you produce an interactive Internet site that can be used to advocate your people group. However, they may not know or understand the audience you plan to attract to your site. The Internet and World Wide Wide tend to attract males in their 20s or 30s. However, the information they glean will likely be passed along within a church setting. Examining what's already out there Your People Group Team may consider examining existing advocacy sites, and yes they do exist in all ranges of complexity and style.
Groupings of People Group lists http://www.antioch.com.sg/sg/am-ccsm/china/aboutc.htm http://www.bethany-wpc.org/profiles/home.html People Videos: http://www.iinet.net.au/~createit/
AD2000 & Beyond http://www.calebproject.org/nance/ http://www.ad2000.org/peoples/index.htm Can I produce my own web page? Yes, there are software tools for producing your own website. Missionaries in Taiwan at this writing, used Microsoft Frontpage 98 to create a highly visual home page for their people group team. (Find Project Taipei at: www.projecttaipei.org ). Christian organizations that help There are locally owned and operated Christian businesses that want to help you. Jackson Online, for instance, offers significant help, but you should feel free to use any of a number of groups, including standard groups such as America Online or CompuServe. However, you can expect fees like this by Jackson Online: The range is from zero to several thousand dollars. Designing multiple pages of information can run between $50 -$100 per page depending on how much graphic content there is. Interactive sites can run $1,000 or more to build. Professional web services include: designing your site for you hosting the site that you create and "upload" to the site advertising your site through various "search engines" There are pros and cons for creating or contracting for services. This document cannot determine what resources are available to your People Group Team. However, your own team's website can be a very useful tool.
Guidelines for Website Planning Even if you contract out the website development, the designer(s) will look to you for ideas, hints and suggestions. They will especially be needing help with content. They might have all the technological proficiency in the world, but they won't know your people group or what the priorities must be. The Internet is a credible, practical and sometimes the best way of initiating first contacts with and relating to people. The rapidly increasing interest in the World Wide Web has created a new marketplace into which Christians must compete, must access and must maintain a vital presence. A Website provides viable points of instruction, contact and follow-up. The key element of the Website task is to contribute directly to your People Group Team's vision and mission including an emphasis on priority aspects of the work. Therefore, the Website should be developed in keeping with the following guidelines. 1. First impressions: Focus the website a little less on providing information and gear it a little more on what you want people to do. Tell your web visitors exactly up front what you want them to DO. One suggestion to illustrate: If prayer needs are #1 they should be encountered immediately upon entering the site. 2. Headlines: Use action phrases in your headlines. Avoid something passive such as "Prayer Needs". Instead, make the titles zing with a resounding challenge. In the prayer example, try something like "Be a Prayer Supporter" or "Enter Our Prayer Room: Today's Requests" or even if you want to be a little more over the top, but still use a stronger passive voice, go with "Urgent Prayer Now!" 3. Speed: Keep your website fast by keeping it simple. One or two photographs might spruce it up, but also might slow it down. Web designers often have access to lightning fast Internet connections that do not mirror the scan rates of the typical person accessing your site. Always assume your best supporters will have slow modems on their personal computers. The standard at this writing is only 28.8 bps and you
will need to check your site at that rate to get a clear understanding of what speed rates that the site will be accessed. 4. Matching Purpose: The look and content must be compatible with the People Group's vision and mission for soliciting and nurturing support. 5. Content Approval: Information for the site must be channeled appropriately through the People Group Team for approval before the information is placed on-line. While one person may serve as the designer or liaison to the designer, the whole team needs to be considered (in most cases) for ongoing information approval. 6. Accountability: People Group Team members should be given a report of activity on the website. The website should consistently be evaluated for its level of contribution to the work. 7. Contracting for Help: The People Group Team should strive to use as many people with God-given gifts and abilities first, then open up to outside input as they best contribute to the project objectives. 8. Clear lines of authority: Put in writing who is responsible for supervision of the website and consider the benefits of a Website Committee as a Team subgroup. While information supplied to the supervisor is the responsibility of the person submitting the details, it ultimately reflects on the whole effort.
NETWORKING FOR RESULTS Here are several tips for how and where People Group Teams can get the media resources that they need for advocacy. 1. Churches with TV ministries can use stock footage or slides to prepare appropriate media. Using available resources from the IMB, Caleb Project and other sources is a great way to begin, but limited in the longterm People Group promotion advocacy effort. Instead, direct involvement, travel and local documentation by the countries within which promotion needs to occur, whenever possible, involves more people in the Work. 2. Individuals with production skills and abilities can provide "masters" or "color separations" for the Team to print or duplicate and distribute. 3. Request career or ISC personnel to produce the resources necessary for your People Group Team(s). This still lacks the stateside relay or contact, but could provide field-specific resources. Personnel could be requested on a region-wide basis or requested for each team as demand increases. Equipment can be rented or loaned. 4. People Group Teams can raise funds or budget to have the advocacy media produced. Hired workers please.
GLOBAL PRIORITY CHURCHES The Global Priority Church challenge is a program launched for Southern Baptist Churches by the International Mission Board, SBC. It is a network and fellowship of churches that meet eight criteria, which indicates that the church is giving missions high priority. 1 Prioritizing missions and providing missions staff (paid or volunteer) 2 Praying for missions and the unreached world 3 Providing missions education, information, events and displays 4 Promoting growing in missions giving 5 Producing the missionaries for today and tomorrow 6 Participating in short-term missions projects 7 Partnering in missions by adopting unreached peoples groups 8 Personalizing missions by adopting IMB personnel The IMB will assist the churches in meeting any unmet criteria, especially the last two. A pamphlet is available from our office which explains in a little more detail. You can request this be responding to this memo and giving us a mailing address. Or we can fax it to or access it on the website (www.imb.org). There is a special IMB-based communications network to keep these churches up to date quickly with major missions happenings.
can provide an extremely professional collection of resources since it is their job to
5. Hybrid alternatives for each of these suggestions are possible and must be negotiated sometimes on a case by case need.
RESOURCES FOR ADVOCATING YOUR PEOPLE GROUP (compiled from Internet sources)
ARTS PHOTOS: Create International Unreached Peoples Images The Following People Groups are available at this time: Acehnese, Sundanese, Madurese, Komering, Sasak, Minangkabau, Balinese, Malay, Lampungese, Palembang, Coastal Malay, Banjarese, S.E. Asian Chinese, Manchu, Zhuang, Hui, Uighur, Khazak, Kirgiz, Kashmiri, Urdu, Decanni, Telegu, Hindus, Bhora, Lambadi, Tibetan, Nepalese, Thai, Korean, and Japanese. Each image costs only US$10 (postage and handling inclusive) Please mail your name, address, phone number, email address and picture format (slide or digital image on disk in IBM or MAC format) along with your cheque or money order to: Create International, P.O. Box 6075, East Perth, WA. 6892 Australia. Tel: 61-8-9221-1217, Fax: 61-8-9325-1830 or e-mail < ConkeyCreate@XC.Org >. ART GRAPHICS -- Looking for the ways and means to graphically express yourself or your mission project? Have you tried Kingdom Graphics? They're committed to creative mission materials that will assist you in promoting & strengthening support for Global Missions. They specialize in: [1.] Mission Clip-Art [2.] Mission Computer Papers ... to create your own brochures and booklets [3.] Mission Note Cards ... themes of ... "Partnership", "Thank You", "Encouragement", etc. [4.] Mission Prayer Cards ... creative designing & low cost printing [5.] Mission Note Pads [6.] Mission Place Mats ... [7.] Mission Design & Layout Services ... to meet your custom needs! Check them out at: http://www.kingdomgraphics.com or write to 2713 Mt. Vernon Ave., Willow Grove, PA 19090. or call 1-800-618-3133 (in the USA or using Net2phone) or fax 215-657-5888 or e-mail <kingraph@navpoint.com>. (Brigada Today)
BOOKS BOOK: The Church Is Bigger Than You Think "The Church Is Bigger Than You Think" is a new book from Patrick Johnstone, author of "Operation World." The book offers an enlightening perspective on the remaining part of the task of global evangelization. Write Spring Arbour Distributors, 10885 Textile Road, Belleville, MI 48111 USA. DIRECTORY: Unreached People Group Directory Ken Westerman writes, "I am working on a Unreached People Group Directory, listing individuals and organizations involved in reaching out to unreached people groups. It focuses mainly on videos, but has other information such as printed materials, cd's, maps and web sites. I am planning on sending it out to people to request it. If you want me to send to you a copy free by e-mail, please reply directly to kennethwes@aol.com It is presently 74 pages." BOOK: Chinese Unreached Peoples Profiles of the 50 most unreached people groups of China and Tibet are available in a book published by Asian Minorities Outreach and at <www.antioch.com.sg/mission/asianmo>. For information on the book, contact <asianmo@cm.ksc.co.th or write P.O. Box 132232, Tyler, TX 75713 USA. (Source: Advance) BOOK: Guide For Internet Evangelists How to use the Internet effectively for evangelism? The British organisation SOON developed a practical guide for Internet evangelists: 'Web evangelism. Exciting new tool for the Millennium.' Patrick Johnstone, author of Operation World, writes about this guide: "It is a significant contribution to a whole new way of looking at evangelizing in the coming century - through the Internet. Here are many lessons which have been learned that I trust will prove beneficial to other Christians embarking on such an outreach ministry to the global Netizen community!"More information: http://www.brigada.org/today/articles/web-evangelism.html http://www.soon.org.uk Source: Joel News
BOOK: Prepare for Battle Basic Training for Spiritual Warfare, by Neil and Yvonne Pirolo, Emmaus Road International, 1997, Paperback, 288 pages. This new book by Neal Pirolo, who wrote _Serving As Senders_ serves as a basic primer concerning spiritual warfare. "I hate war!" The author declares in his opening paragraph. "But my hatred for the enemy of our souls is greater than my abhorrence of war!" Making reference to over 700 Scripture passages that point to victory in battle, the author drives home the importance of understanding the basics of "spiritual warfare". YvonnePirolo adds, "Many people believe only the pastor or the missionary or the =other= person is confronted by the enemy. We need to recognize and be prepared for the specific times and ways the enemy hassles all committed Christians in their daily living and how to apply God's solutions." Each chapter is followed by practical insights written by Yvonne from her experiences. Real problems are followed by biblical solutions to gain victory in Christ. $5.75 from William Carey Library, which offered this book review. (1-800-MISSION) CHILDREN: BOOKS: Philippines & China Hot off the press are two titles from Monarch Publishing: Window ToPhilippines and the new edition of Chinese Factivities, both reproducible. The Chinese book presents the basic beliefs of Confucianism, Taoism, and Buddhism. It contains puzzles, word searches, fun codes, pictures and information about children from typical countries/people groups. For ages 8-11. 38 pp. Prices have been changed for all books. Call for information to Monarch Publishing, Attn: Bev Gundersen, 245 Second Ave NE, Milaca MN 56353-1601. Ph: 320-983-2398. E-mail: bgmonarch@juno.com By Gerry Dueck, From March-April 1998 _Mission Frontiers_ Magazine CHILDREN: Child Evangelism Fellowship New items from CEF include two new missions illustrated songs, a new missions music cassette, and a great many materials now in Spanish. Call CEF for new catalog: 800748-7710. By Gerry Dueck, From March-April 1998 _Mission Frontiers_ Magazine BOOK: MISSION MOBILIZERS HANDBOOK published by US Center for World Missions, William Carey Library, P. O. Box 40129, Pasadena, CA 91114 (ISBN: 0-87808-
270-0) em: mobilization@uscwm.org -- which contains case studies and chapters on Adopt A People procedures. BOOK: KEYS TO THE NATIONS The Caleb Project folks out in Colorado had a professional training last week for people group advocates. The three day conference included how to mobilize congregations, how to work with field led teams, and how to mobilize resources. I do not know when their next training is scheduled but suggest that you contact Greg Fritz or one of his staff. I understand that they produced a new work book for the training just conducted this month. BOOK: KILLING FIELDS; LIVING FIELDS The heartrending story of Cambodia's Church by missionary Don Cormadk. Available from OMF Books-Canada, 5759 Coopers Ave., Mississauga, ON CANADA L4Z IR9. $14 (Can.) plus postage and packing. BOOKS: Free Scripture portions in Indian Languages SCRIPTURE GIFT MISSION has stock of Scripture portions for free distribution in the following languages which are lying unused: Bhatra, Bhojpuri, Biete, Chin Tiddim, Daphla, Dogri Kangra, Gangte, Hmar, Hrangkhol, Jou, Kachari, Dimasa, Karbi (Mikir), Khasi, Kom, Koch Rabha, Konkani, Kannada, Konkani Roman, Kului, Kuki, Kumaoni, Kunrukh, Ladakhi, Mara Lakher, Mizo Lushai, Mundari, Neihsial, Newari, Nicobari, Paite, Rabha, Santali Oriya, Simte, Sindhi, Sora, Vaiphei, Zou and Zomi. Contact <ind@sgm.org INFORMATION: NE India Ministry Directory DIRECTORY OF CHURCH DENOMINATIONS AND MISSIONS IN NORTHEAST INDIA is available for Rs.20 per copy (postage extra). Copies can be had from Carey Research and Communication Center c/o NEIBMCC, MOIA cottage, Lachumiere, Shillong -793001, Meghalaya. Source: India Missions Association <ima@pobox.com> India Mail April 6-12,1998
FINANCIAL SUPPORT: Frontiers Airlines I've heard of phone companies like Lifeline that send 10% of their profits to the charity of choice of their subscribers. Here's a new twist: an airline doing a similar thing--they call it "Care Fares!" Frontier Airlines, based in Denver, CO, serves most of the western and northern U.S. You may want to check into them! Reservation line is 800-243-6297 PARTNERSHIP PARTNERSHIP Resources From Interdev "The Power of Partnership." A 35-page booklet endorsed by AD 2000, World Evangelical Fellowship, and the Lausanne Committee for World Evangelization which outlines the principles and practice of partnership. "Kingdom Partnerships for Synergy in Missions," edited by William Taylor (Published by William Carey Library). Twenty-two international missions leaders address how the partnership trend is impacting the world and how to apply it. "Why Partnership." A short pamphlet articulating the reasons for why agencies and ministries can be more effective for the Kingdom by working together. Identification of internationally respected speakers on the principles, practice and power of partnership. Especially for churches, missions conferences, or regional leaders meetings. For information on any of theabove items, contact <Interdev-us@xc.org Source: AD2000@xc.org PERIODICALS: THE ADVOCATE -- Newsletter from The Calab Project specifically aimed at equipping people group advocates. ALLIANCE LIFE An excellent (both in terms of color layout and in terms of textual content) magazine put out about once a week by the Christian & Missionary Alliance denomination. Includes challenging articles on Christian living as well as articles highlighting mission work. Also
carries a religious news page, worship resources, book reviews, and a brief on an unreached people group ("Within our reach"). Price: $11/year. Write to Alliance Life, P.O. Box 35000, Colorado Springs, CO 80935-3500 THE CHURCH AROUND THE WORLD Printed Bulletin inserts with news capsules from the church worldwide. Published monthly by Tyndale House. Contact the Sales Dept at PO Box 80, Wheaton IL 60189, 800-323-9400. Fax 708-669-8905. COMPASS DIRECT A professional, Christian news service reporting on persecution of Christians worldwide. Focus is on the 10-40 Window. Reports on persecution of all streams of Christianity, not just Protestants. There are three versions, one is a monthly compilation (perhaps 20 pages) of newspaper-length articles, one is an occasional News Flash containing only one newspaper-length article, and the third is a summarized version of the monthly compliation where all the articles have been edited for brevity. Cost about $30/year. Write Jeff Taylor at <compassdr@compuserve.com> for an application form. Also available as a paper-mailing. FAX of the Apostles Produced by Every Home for Christ as a service to believers who have a heart for the lost and a burden for prayer. FAX of the Apostles is available by FAX or e-mail. If you have a friend or prayer partner who would like to receive the FAX of the Apostles updates, contact: Every Home for Christ, Box 35930, Colorado Springs, CO 80935-3593. Phone: (719) 260-8888. FAX: 719 260-7505. E-mail: carola@ehc.org Visit EHC's web site at: http://www.sni.net/ehc FRIDAYFAX Weekly world news from the DAWN Movement. Newsbriefs tend to be either reports on church-planting planning conferences or reports on miracles that happened in the course of mission work; stories are always exciting. Always gives the phone or fax number of an eyewitness. Covers news from all over the world, but tends to include more European
news than most of the other sources listed here. Free. To subscribe, send an email to Dr. Bob Hall at <FridayFax@cmd.org.nz> JESUS FILM NEWSLETTER Monthly newsletter. Always has exciting news about the results of Jesus Film Showings around the world, often containing miraculous events. Free. Jesus Film Newsletter, P.O. Box 72007, San Clemente, CA 92674-9207 <<http://www.jesusfilm.org>> JOEL NEWS I've seen a few installments of the Marc Van der Woude's new email periodical entitled _Joel News_. It is a free, twice-a-week digest compiled by a Dutchman, containing a few pages of some of the most exciting revival-type news items from around the world. As far as I can tell, most of its mission news is drawn from sources Brigada readers will already be familiar with (Friday Fax, Global Glimpse, Advance, etc.), but about half the content is from revival and spiritual awakening-type lists. Articles are well-chosen and organized. Also available in Dutch. You can subscribe to JOEL-NEWS-INTERNATIONAL by sending an e-mail to: <hub@xc.org with the following command in the body of your message: subscribe joel-news-international More information on prayer and revival is available on the Joel News pages: http://www.xs4all.nl/~mvdwoude MISSION FRONTIERS The USCWM's bimonthly bulletin continues to uniquely serve the worldwide frontier missions movement, the International Adopt-A-People Campaign, the Perspectives movement and the AD2000 and Beyond Movement. Each issue is packed with stimulating, in depth articles written by many of today's missiology experts. Sent to 95,000 people in 150 countries. Mission Frontiers is free upon a written postal request or by sending a suggested donation of $5.00 or more to: Mission Frontiers, Attn Sub. Services, 1605 E Elizabeth St, Pasadena CA 91104, (626) 398-2121. Receive by e-mail by sending a message containing to hub@xc.org: subscribe brigada-pubs-missionfrontiers MONDAY MORNING REALITY CHECK
MMRC is published by the GEM World Evangelization Research Center, Justin Long, managing editor. GEM is also an excellent source for statistical information, published in the World Christian Encyclopedia. Subscriptions to the Monday Morning Reality Check are free. To subscribe, send a new e-mail message to hub@xc.org with the message: subscribe reality-check. GEM, PO Box 6628, Richmond, VA 23230, <www.gemwerc.org> PRAYERLINE This one-page prayer guide comes out monthly with information and prayer requests from literally hundreds of different mission agencies with indigenous staff. One ministry is highlighted for each day of the month. Includes pictures of mission work being done around the world as well as requests for financial support. I've never seen anything like it; it looks like it would be a great tool for any prayer ministry! Contact: Christian Aid Mission, 3045 Ivy Rd. Charlottesville, VA 22903. Free. An email version can also be had from John Lindner <jml@christianaid.org> PULSE We highly reccommend World Pulse for mission-related news. There are exciting news briefs on Bosnia, Kenya, Nigeria, and others in their August 4 issue. This semi-monthly newsletter costs $25 (US) for an annual subscription. Write P.O. Box 794, Wheaton, IL 60189. Or Fax: 708-653-0520 SIMNOW Excellent newspaper-style magazine, quarterly distribution. Focuses on SIM's mission work in Africa, India, and South America. Permission to reprint articles must be gotten from the editor. Free. SIMUSA, 7900, Charlotte, NC 28241-7900 WYCLIFFE INSIDER About once a month newsletter from Wycliffe Bible Translators headquarters in the U.S.-stories about Bible Translation, generally aimed at fund-raising. Free--it may be automatically given to people who make donations to a Wycliffe missionary. Wycliffe INSIDER, P.O. Box 2727, Huntington Bch., CA 92647 714-969-4608 (Wycliffe also puts
out a great full-color magazine called _In Other Words_ but you can't re-publish articles from I.O.W.). <<www.sil.org>>
YWAM NEWS DIGEST produced (bi-monthly in 1998) by: Andy Butcher, YWAM Press & Media Services, (719) 380 0505, Fax (719) 380 0936, andybutcher@xc.org, <<www.ywam.org/news>> PRAYER PRAYER GUIDE: Tibetan Peoples, How Shall We pray? "Tibetan Peoples, How Shall We pray?", a 31-day prayer guide, which can, of course be used over and over again. Each day has a theme, picture, Scripture, explanatory text and four to six prayer points. The 34-page booklet is available for $3.00 plus shipping from: Kingdom Building Ministries, 14140 E. Evans Ave. Denver, CO 80014 or call (800) 8738957 or email Laborers@kbm.org PRAYER GUIDE: Prayerline This one-page pryer guide comes out monthly with information and prayer requests from literally hundreds of different mission agencies with indigenous staff. One ministry is highlighted for each day of the month. Includes pictures of mission work being done around the world as well as requests for financial support. I've never seen anything like it; it looks like it would be a great tool for any prayer ministry! Contact: Christian Aid Mission, 3045 Ivy Rd. Charlottesville, VA 22903 or <www.christianaid.org Web Site: http://www.christianaid.org VIDEO -- Producers and Resource List Bob Carlton, Director of Media Caleb Project #10 W. Dry Creek Circle Littleton, CO 80120 303-730-4170 (phone) 303-730-4177 (fax) BCarltonK@aol.com (email) http://www.calebproject.org Christian Broadcasting Network Mr. Michael D. Little, President CBN Create International Calvin & Carol Conkey P.O. Box 6075 East Perth W.A. 6892 AUSTRALIA Mr. Gerry Hartigan, International Programming (Gerry.Hartigan@cbn.org) 977 Centerville Turnpike Virginia Beach, VA 23463 (757) 226-2744
Tel: 61-8-9221-1217 Fax: 61-8-9325-1830 ConkeyCreate@XC.Org Daydream Productions Ray Fetty P. O. Box 1506 Glen Allen, VA 23060 Tel: 804/755-2324 (continued) FAX: 804/672-1357 rayfet@aol.com Specializing in China: Jim Nickel Institute of Chinese Studies P.O. Box 25988 Colorado Springs, CO 80936 ph: 719-531-6489 fx: 719-531-6592 em: jnickel@compuserve.com Laurel Hill Productions Terry McMahon (former IMB producer) 315 Hemlock Lane Minteral, VA 23117 (804) 339-7725 Terry@LaurelHill.cc Vine Communications, Inc. Arthur Hixson P.O. Box 682391 Franklin, TN 37068 (615)371-5178
(615) 790-0669 - H Jerry Smith Vision for Hope International 1203 N. Hopi Chouteau, OK 74337 (918) 476-6071 1-800-587-9207
Media Effects Resource Manual
VIDEO: Dependency Among Mission-Established Institutions World Mission Associates presents an 8-hour video series that can transform your understanding of funding mission word. Over the yuears, a tragic situation has developed on the mission field-many mission -established churches have become dependent on foreign funding and personnel... Our basic assumption is that it is possible for these churches to break free of this bondage.. Includes a 125-page study guide and can be ordered from Willima Carey Liverary and any of the WMA offices. It is also available on Audio Cassettes. WCL's prices: Video: US$135, Audio $90 + $2 Handling Call 1-800-MISSION. VIDEO: "To the Ends of the Earth" available from Caleb project, 10 W. Dry Creek Circle, Littleton, CO 80120 at $9.99 plus shipping. Also "Ordinary People, Extraordinary Love" is available at $12.00 plus shipping. CREATIVE IDEAS: Remember the Persecuted V.O.M. has started a campaign to keep the suffering church in the thoughts of people everywhere. The red and black signs say simply "remember the PERSECUTED" and have Voice of the Martyrs' web address "www.persecution.com" with a barbed-wire design. 18 X 24 inch sign is $15; 24 X 30 inch sign is $18; 3 X 10 foot banners also available. Bumper stickers are $4 for a pack of ten. Discounts are available for quantities of 10, 50, or 100. Add US$3 for shipping & handling. Voice of the Martyrs, P.O.Box 443, Bartlesville, OK 74005 VIDEO: The Faces of Vietnam View the struggle and the joy experienced by the "other" church in Vietnam, where believers are imprisoned and Bibles are confiscated. Their victorious testimonies will encourage your to become a part of this growing work of God. (30 minutes.) $15 or you may receive one copy of the video free of charge if it is to be shown by a U.S. resident to a group. (Please include $3 shipping hand handling.) The Voice of the Martyrs, P.O. Box 443, Bartlesville, OK 74005 VIDEO: Women As Risk-Takers For God (1998)
From the makers of the Praying Through the Window videos and the "Ordinary People Extraordinary Love" Adoption video comes a brand-new video on Women in ministry. Includes testimonies of godly women around the world who have taken risks to use their unique, God-given gifts in fulfilling service. Cost is $15 plus $4 shipping in the U.S. (PAL version also available--check with CalebProject for International shipping rates). Caleb Project, 10 West Dry Creek Circle, Littleton, CO 80120 Fax:303-730-4170 Web orders at http://www.calebproject.org WORLD CHRISTIAN NEWS VIDEOS: (Those with the ** before the title) ** Kumbh Mela: The Heart of Hinduism (May 1998) / Procla-Media $11.95 (+S&H see below) In 2001 will be the next BIG Kumbh Mela festival. It occurs every 3 years and alternates between four Hindu sacred places in India--the biggest one occuring every 12 years . It is the world's largest tri-annual religious festival (the 1998 one finished in May in Haridwar, India). Hundreds of thousands of Hindus (even millions during certain auspicious days) participate. Christians have organzied prayer and outreaches this year, and are already preparing for the BIG one in 2001. This is a stunning new video, about 14 vminutes in length. ** Global Link (1997) / Procla-Media $11.95 (+S&H see below) Here is a new video designed for teens and young adults, for an age group thriving on fast-paced music video images. Global Link is a MTV-style, high-tech and fast-paced video adventure journey into the world of modern missions--including regional overviews. Who says missions is boring?! The 45 minute Global Link can be watched in sections. After seeing it, people won't think of missions as boring! ** The Arab World Middle East Media / (originally 79.95) $39.95 (+S&H see below) The Real Story: A Christian's Guide To The Arab World. Six-part video (under 20 mins. each) w. illustrated Studyguide; by Middle East Media; excellent resource, excellent for Wednesday night or Sunday School study course; every church should have it.
** Challenge of Our Unfinished Task (1995) / Procla-Media / $10.00 (+S&H see below) Challenging and moving 11-minute overview on status of unreached peoples. Commissioned by AD2000, it was launched at GCOWE in Korea; footage and narration has a strong international flavor ** Global Perspectives Procla-Media / (77.95) new price $25.00 (+S&H see below) Youth With A Mission's internal video magazine. Now also for YWAM's friends; 4x per year subscription (This one includes postage worldwide!) ** Islam's Hidden Half (1996) / Procla-Media / $10.00 (+S&H see below) Fun, 8-minute video for five to 12-yearolds (hosted by kids) about Islam and barriers to reaching Muslims. You'll meet 10-year old Hadisha, and Aziz, a shepherd boy. ** People Profile: The Bhil of India Procla-Media (1996) / $10.00 (+S&H see below) Tribal people who live in hot, desolate region of Rajastan, practicing a mixture of Hinduism and Animism.; 8 minutes ORDER INFORMATION for WorldChristian News SHIPPING & HANDLING: - USA First Class/Priority: $3 first item; .50 each additional Foreign Airmail: add 30% of total within the Americas (minimum $3); add 50% of total for Europe (minimum $5); add 60% of total for Africa, Asia & Pacific (minimum $6) WorldChristian News, P.O. Box 26479, Colorado Springs, CO 80936 USA. Fax 1 (719) 380-0936; Email: wcn@xc.org E-MAIL AND WEB-BASED SOURCES OF PEOPLE GROUP ADVOCACY: PEOPLETEAMS is a website with more than 300 people group teams represented. Visit http://www.peopleteams.org (or .com or .net) and apply for a website. Teams are given 10 megabytes and they publish their own website for FREE. No ads. No catches. Request your free website or to be linked to the service at http://www.peopleteams.org/form.html.
BY HIS GRACE is for individual missionaries and their families. Personalize your missions call and keep supporters aware of your family's progress. By His Grace can also host for free your people group team and even help you find someone to publish your website for you. http://www.byhisgrace.com WEBSITES: GMI Mission Research Web Sites This is one page to make a bookmark on! Here's a brief summary: UPG RESOURCES list-- http://www.gmi.org/research/peoples.htm * Caleb Project-- http://www.calebproject.org/ NOTE: Adopt A People clearing houses in a number of countries link advocates with resources in New Zeland, Aus., Korea etc. They link personnel into the ad2000 movement and make them aware of who around the world has engaged their people group. * AD2000 & Beyond Movement-- http://www.ad2000.org * Southern Baptist International Mission Board--http://www.imb.org/ooo/globalres * Ethnologue-- http://www.sil.org/ethnologue/ethnologue.html * Global Evangelization Movement-- http://www.gem-werc.org/index.htm * Yale Library-- http://www.library.yale.edu/div/electext.htm * Library of Congress Country Studies--http://lcweb2.loc.gov/frd/cs/cshome.html * World Factbook 1996--http://www.odci.gov/cia/publications/nsolo/wfb-all.htm * Scott Moreau's Unreached Peoples-http://www.wheaton.edu/missions/moreau/unreached.htm * Brigada-- http://www.brigada.org * Fields International-- http://www.fields.org/links.htm * SIM -- http://www.sim.org/other.html * Summer Institute of Linguistics--http://www.sil.org/internet/guides.html#indexes * Student Mission Advance--http://www.netaccess.on.ca/~sma/research/research.htm * Bethany World Prayer Center--http://www.bethany-wpc.org/profiles/home.html * Yahoo!-http://www.yahoo.com/Society_and_Culture/Religion/Christianity/Organizations/Missions/ * Christianity.Net-- http://www.christianity.net/search/ * GOSHEN Christian Resource Directory-- http://www.goshen.net/ * Gospel Communications Network-- http://www.gospelcom.net
* Mission Forum-http://diogenes.baylor.edu/WWWproviders/Mission_Forum/welcome.html * World By 2000-- http://www.wb2000.org/ * INFOBRASIL-- http://www.infobrasil.org BOMM DATABASE UPDATED! <www.ris.net/~nwilson/dbindex.htm>` The BOMM database is an organized collection of all the missions information that has been shared over the Brigada-orgs-missionmobilizers email conference. It is a gold mine of information with over 200 articles on missions! I have made major updates to the BOMM database, and I believe it will be of great help to any of you who are mission consultants or leaders of a mission committee or mission emphasis group. I personally use it just about every day to answer questions people send me in personal correspondence. WEBSITE: Missions - Out of Africa http://www.btc.co.za/missions/index.htm "...contains ideas, programs and resources that can be used by Christians who are interested in being involved in and motivating others to become involved in missions. An e-mail nnouncement list is available to track additions and changes to the site. << missions@btc.co.za.>> CHRISTIAN MISSION NEWS SOURCES List compiled by Marti Smith <msmith@cproject.com> and Nate Wilson <BeniahWilson@Juno.com>. This list was mostly designed to review sources of mission news which you could pass on to other people as part of your mobilization ministry. 10/40 WINDOW REPORTER Quarterly Magazine put out by the Christian Information Network focusing on prayer and its results in the 10/40 Window. Free. 10/40 Reporter, 11025 State Highway 83, Colorado Springs, CO 80921 (CIN also has some sort of email news distribution list, contact them at cin10_40@compuserve.com) AD2000 A loosely-knit global network of mission agencies called "AD2000 and Beyond" has conferences all around the world focusing on completing the evangelization of the world.
The head of the network, Luis Bush, occasionally writes reports on conferences hes been to, and distributes it. Free. I think you can write to <hub@XC.org> with the following message text: subscribe ad2-announce ADVANCE A monthly email magazine containing short newsclips from around the world, a sermonnette on missions, and information on mission-type resources like conferences and books. Does not contain source documentation with its newsbriefs, although about a third of its newsbriefs are on the persecuted church, and it uses Compass direct as its source for those. Mostly news from the 10-40 Window. Free. To subscribe, send an email addressed to <HUB@XC.ORG> with the following text: subscribe advancenewsletter ASSIST A Christian Journalist by the name of Dan Wooding writes fascinating stories, mostly based on interviews with various Christians leaders. Most of these involve foreign missions. They come out approximately once a week and are about the style and length of a feature newspaper article. Free. Write Dan at <ASSIST@compuserve.com> to ask to be added to his mailing list. BRIGADA-MISSIONMOBILIZERS Email magazine that sends about 3 messages per week of about 2 pages each. Has an interactive feel to it, with questions and answers and shared lessons and information on missions. Also includes Reviews of mission resources and an optional weekly world newsbrief which carries stories from almost all of the other world news sources listed here. Free, although annual requests are made for donations to cover costs. To subscribe, write to <NateWilson@XC.org> requesting an application form. BRIGADA TODAY The largest of the Brigada email conferences, this one sends a easy-to-read weekly digest of information from the many brigada sub-conferences. Free. Subscribe to Brigada-Today by sending e-mail to <hub@xc.org> with only the following message: subscribe brigada
CMDNET CMDNet is an electronic facility set up to share information and news of resources among those in New Zealand, Australia, Asia and beyond who areinterested in or involved in cross-cultural missions. On Sundays, the CMDNet Weekly Update is sent out. This provides a summary of information relating to mission events and resources. To subscribe to CMDNet send an e-mail message to hub@xc.org with the following text: subscribe brigada-orgs-cmdnet GLOBAL GLIMPSE A very brief, one-paragraph exciting bit of world news about how God's kingdom is advancing among unreached people put out by John Hanna <Jhanna@CProject.com>. Free. It comes out weekly and is included as a regular column in _Brigada Today_ which can be subscribed to by sending an email to <hub@XC.org> with the following text: subscribe brigada GLOBAL MEDIANET Media and communications technology-related e-mailed newsletter most Fridays. Produced by Media Services, International Mission Board, SBC. Uses safe language so that it can be received where some security issues are a concern. Free, but by request only. Uses the BCC: feature so only the recipient's e-mail address is shown. Send request to be on the routing via the e-mail address with which you wish to receive "GM" to <medianet@imb.org>. GLOBAL PRAYER DIGEST This monthly magazine put out by the Frontier Prayer Fellowship (associated with the U.S. Center for World Mission) is a daily prayer guide giving a 1/2 page story along with a bible verse on mission and the name of an unreached people group to pray for. It is available as a paper magazine through the mail or as a daily post in an e-zine format. Once a month, a one-page summary is sent out called FrontierScan. The e-zine is free, but the paper version is $9/year. To subscribe to the paper version, write to Global Prayer Digest, 1605 Elizabeth St., Pasadena, CA 91104. To subscribe by email, send a
message addressed to <HUB@XC.ORG> with the following text: subscribe brigadapubs-globalprayerdigest INDIA MAIL Mission news from the India Missions Association about India. Weekly posting of several very brief articles covering updates on India-based mission work, conferences, politics, and human interest. Free. Send an email to <ima@pobox.com> asking to be subscribed. INTERNATIONAL MISSION BOARD Sign up for e-mail press releases with current prayer requests, newsstories and other information from the Southern Baptists' influential IMB. <www.imb.org> JOEL NEWS Twice-a-week digest compiled by a Dutchman, Marc Van der Woud, containing a few pages of some of the most exciting revival-type news items from around the world. About half its mission news is drawn from Friday Fax, Global Glimpse, Advance, etc., but the other half is from revival and spiritual awakening-type lists. Articles are well-chosen and organized. Also available in Dutch. Free. You can subscribe to JOEL-NEWSINTERNATIONAL by sending an e-mail to: <hub@xc.org> with the following command in the body of your message: subscribe joel-news-international MISSION NETWORK NEWS The latest, most compelling news about world missions. Individual Christians benefit by getting the news they need to help them pray, give, and even serve in world missions. Local churches will experience increased enthusiasm for missions among their people. Broadcast on radio stations throughout the world, also available on-line. 1159 E. Beltline NE, Grand Rapids, Michigan 49525, <www.gospelcom.net/mnn> MISSIONNET AND MISSIONWEB To Subscribe send emailTo: Majordomo@iclnet93.iclnet.org Subject: <blank>First Line: subscribe MissionNet <your email address> SPEED THE NEED MISSIONARY PRAYER NEEDS LIST
To Subscribe send email To: mailserv@crf.cuis.edu Subject: <blank> First Line: subscribe stn Send URGENT/IMPORTANT prayer requests FOR or FROM overseas Christian missionaries to SPEED@NETNET.NET or emergency FAX 414-468-5757. Dispatcher's phone: 414-465-8118/468-4065. If no response: Ron Smith at rsmd@metronet.com or 817-627-1774. TEN-40 LIST This conference gives world mission news from a Singaporean perspective. It sends a couple of articles each day, often from professional news sources regarding political events that affect the work of missions. Free. Subscription process involves a bit of filling out of forms; the best way to do it is to visit their web page at http://lioncity.com/hmpform.htm, but you can do it by email by writing to <Ten40L@halisp.net> and requesting the application forms. VOICE OF THE MARTYRS A monthly magazine from the organization founded by Richard Wurmbrand, focusing on the persecuted/ underground church, originally exclusively in Communist countries, but increasing focus is given to Muslim areas. Differs from _Compass Direct_ with a focus on Protestant evangelicals, lots of pictures, and great resources for action. Free. VOM, P.O. Box 443, Bartlesville, OK 7400

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Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Section One: The Challenge of the Future

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Participatory Message Development

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy and Christian Witness

Mediastrategy & Christian Witness

Mediastrategy & Christian Witness