“Juden” // Rev. Dr. Dana Everhart’s reflection on the Garden of Exile at the New Jewish Museum in Berlin, Germany.
// this film is a part of a series sharing our Continuing Education group’s experience in Germany (Berlin, Chemnitz, Fürth/Nuremberg, Göppingen, Albstadt) to learn about resistance, healing, reconciliation, and asylum seekers & refugees. Our group seeks to be “Intellectually Curious, Socially Holy, and Conscious” and to explore ways that we might help pastors, institutions, and other groups to appreciate people of difference and work together across lines of race, class, and other boundaries.
This 2 year initiative is funded through the North Georgia Conference of the United Methodist Church’s Academy of Clergy Excellence (ACE2) Program. http://ngumc.org
BOUNDARY LEADERSHIP AT EMORY
The past three years of Doctor of Ministry course work at Candler School of Theology and research in the Emory University community have deeply shaped my view of how community is formed and how people find places of belonging. This research has also demonstrated the need for remarkable, adaptive leaders in this community. Author and researcher Gary Gunderson calls this “Boundary Leadership,” which “is the practice of leadership in the boundary zone, the space in between settled zones of authority, where relationships are more fluid, dynamic, and itinerant.”1
Boundary leaders at Emory play a critical role in helping marginalized students to find belonging, build community and connections, make meaning, learn resiliency, and have a lasting, sustainable impact in both the Emory community and the communities in which they find themselves after college.
Boundary leadership helps build vibrant, thriving communities of inclusion, wholeness, and mutual prosperity. In the Christian tradition, this is exemplified in the in-breaking Kingdom of God made manifest through our loving actions. Boundary Leaders work intentionally in and between fluid communities to connect people to institutions, associations, and movements so that all community members can live out their passions, abilities, and embodied practices of life. They are fluent in a variety of “languages” and cultures, confident in their own self-understanding, and willing to risk and cross over traditional boundary lines in service of the whole of the community.
Authors Stephen Preskill and Stephen Brookfield write in Learning as a Way of Leading, that “leadership itself is a normative practice focused on the project of increasing people’s capacity to be active participants in the life of their communities, movements, and organizations.”2 Boundary leaders’ asset-based community development strategies are a systems-level and yet on-the-ground way of thinking while moving in and between organizations and structures–places where change is the only constant and where their unique skills and adaptations are absolutely essential.
Boundary leaders have specific strengths and characteristics: a broad web of relationships, resiliency, imagination, a capacity to see “patterns of possibility,” and great “organizational intelligence.”3
They are uniquely adapted to the margins, edges, and spaces between—they see these conditions as powerful opportunities to foster meaningful change in communities.4 Learning the theory and practice of Boundary Leadership does not begin with global icons, but through interaction with and careful observation of the pattern of the lives of people in our communities who do community organizing, community development, and facilitate places and structures of belonging for everyday people.5 This project sought to learn from local boundary leaders and to share how they move and work in the Emory community.
THE PROJECT: CREATING A DIGITAL, VIDEO-BASED CURRICULUM
The two goals of this project were: 1) to learn and understand how boundary leaders function on the Emory University campus and 2) to create a media rich, digital, video-based curriculum on boundary leadership for use in a college ministry setting. The video interviews of eight practicing boundary leaders on campus documented how they operate in community, take care of themselves, see the world around them, and perceive their work as leaders in the Emory community. The information collected from the interviews increased my understanding of boundary leadership, grew my skills at video and camera work in digital storytelling, and taught me a great deal about creating a digital curriculum.6
The resulting curriculum was used with a pilot group to teach boundary leadership concepts, demonstrate the importance of boundary leadership in community formation, social action and positive systemic change, and to show the opportunities for boundary leadership in our communities.
The creation of this media rich, digital, video-based curriculum on boundary leadership was itself a practice of boundary leadership,
which taught me to be a better boundary leader and allowed me to test the theories of boundary leadership with the opportunities awaiting boundary leaders in community.
REFLECTION ON THE RESEARCH PROCESS
The Video Interviews
Through my previous research at Emory, I identified and selected eight experienced and emerging boundary leaders to interview. These interviews were captured through skilled and stylistic video camera operation and editing techniques that required a deep understanding of conducting video interviews in order to tell the story of boundary leadership on campus. After filming, the interviews were processed, transcribed, and edited into a video-based, small group curriculum to share the experiences and learnings of these boundary leaders with the pilot group.
Filming the Interviews
The video interviews required a great deal of intentional planning and provided an opportunity for learning more about the craft of interviewing and deep listening, camera work, editing, post-production, and a variety of other technological proficiencies.
The act of participating in a video interview is by its very nature an intimate and potentially risky endeavor as what is said will be recorded and analyzed.
As a result, building and maintaining connection with the interviewee is vitally important.
The interviews were conducted in a studio environment created in my office where all camera, audio, and lighting equipment, along with backdrops and atmospherics were set up and ready for each interview.7 This space helped to visually convey the expertise of the subjects and the warm feel of a learning environment. Media theorist Marshall McLuhan rightly noted years ago that “the medium” of our communication is “the message.”8
In communicating through video and film we must be aware that the visual and auditory environment presented can contribute to or detract from the communication of that message
so it was essential that each of the three camera angles be framed properly and that the audio be free of distractions. Each 60-90 minute interview consisted of filming “B-roll” video9 on campus, walking the campus and filming, and the in-studio interview. Significant time was also needed before and after each interview for setup, interview content and camera preparation, offloading data/media, planning out shots and filming routes between locations, and other technical and content specific details.
Conducting interviews is a science and an art as the interviewer must diligently prepare for each interviewee by crafting insightful questions, which capture the unique expertise of the interviewee and draw him or her into answering the questions with genuine responses and stories. The artistic side of the process necessitates that the interviewer remain open to change the direction of the interview based on the interviewee’s responses. The act of conducting these interviews was an opportunity for boundary leadership in identifying and researching interviewees, organizing and planning the interviews, and filming and conducting the interviews.10
The Pilot Group
The main educational goal of this project was the creation of a digital, video-based curriculum on boundary leadership to be piloted in a group of undergraduate students in a collegiate ministry setting. The interviews provided a rich, visually compelling roster of content and presented the additionalchallenge of deciding which content was the most pertinent and potentially transformative. Pilot group participants noted that the content and style of the curriculum and videos worked well to maintain interest and communicate effectively.11
The pilot curriculum consisted of three weeks:
- Week 1: Introduction to Boundary Leadership, Boundary Zones, and Relationships.
- Week 2: Learning as a Way of Leading, Imagination and Ways of Seeing, and Self-Care.
- Week 3: Resiliency, Belonging and Community, and Action.
The curriculum’s format consisted of three, 75-minute, in-person sessions with both pre- and post-session assignments and videos to augment the learning process. Each Tuesday, a link to a 5-7 minute video was sent over email and text message for participants to watch prior to the in-person session on Thursday Night.
The in-person sessions were hosted in my office with comfortable chairs, a coffee table, and a flat screen television for videos and slides as the focal point. The familiar space offered a safe, respected learning environment for the participants. Each session began with a contemplative practice of Lectio Divina, centering on a story of Jesus’ boundary leadership found in the Gospels.12 This time demonstrated the kind of contemplative practices and self-care needed in boundary leadership and was a way to center and focus our pilot group. The group then moved into a time of “check-in” with refreshments and conversation on the pre-week video, the out-of-session assignment, and how it all intersected with the contemplative practice. I then taught briefly on boundary leadership, which set up the next video. After the video, participants engaged a set of discussion questions and then engaged in a journaling exercise and time of quiet reflection.13 This helped to transition to the second video on boundary leadership, which was followed by discussion. At the end of each session there was a brief summary teaching and a community-based, post-session assignment, which led into the next week’s content. The first was an exercise to observe boundary zones and think about ways to strengthen the community. The second was a “Spiritual PhotoWalk”created as an awareness practice where participants moved across campus as they captured images on their phones, reflected upon the images, and shared their findings with a friend or on social media.14 Participants responded that the out-of-session assignments were helpful to put boundary leadership concepts into practice—providing needed practice in different ways of seeing and being aware of the boundary zones around them.
MAJOR FINDINGS AND IMPLICATIONS
Observed Characteristics and Strengths of Boundary Leaders
This project confirmed Gunderson’s theories and observations of boundary leadership and it was clear that each interviewee possessed the core strengths of boundary leadership: a broad web of relationships, resiliency, imagination, a capacity to see “patterns of possibility,” and great “organizational intelligence.”15
The depth of their webs of relationship was made clear while filming on campus as each interviewee saw people he or she knew, waved to, and/or with whom they stopped to talk.16 Interviewees shared about the importance of relationships in their work in the Emory community with one saying, “Relationships are foundational to everything that I do—we can’t do any of this work on our own”17 and another noting that “Networks [of relationships] are really life webs and without them we’re not sustainable.”18 Another interviewee remarked,
“Relationships are how I make sense of the world—it feels very organic and almost like breathing to get to know people. It’s hard for me to picture living without relationships being central to how I move.”19
Another key strength of boundary leaders is resiliency: the ability “to withstand or recover quickly from difficult conditions.”20 Gunderson notes that boundary leaders are resilient “because they have high tolerance for ambiguity and excellent survival skills” and, while they do perceive the brokenness amongst the boundary zones, they “are not defeated by either the powerful interests that create the pain or by the divisions that threaten to obstruct progress.”21 The interviewees possessed unique skills as a result of their challenging life experiences, which allow them to know how to care for people going through those very life experiences and difficulties.22 One interviewee remarked, “Resiliency is really about coming to the conclusion that you are worth fighting for more than once” and that your own person –your very self—is worth your own attention and intentional time spent in self-care.23
Boundary leaders “have strength of imagination, a subtle capacity to see what could be.”24 This capacity for imagination allows boundary leaders to see things differently: where most people see challenges or problems to be fixed, boundary leaders see the assets, gifts, and opportunities in each person, place, and community.
Boundary Leaders are not unrealistic about the needs of a community nor do they ignore the challenges and wounds in a community, but rather they use their community-centric, imaginative, socially-interconnected creativity to perceive what might be in a community.25
The interviewees possessed ways of seeing that were simultaneously realistic and creative as a result of their life experiences and webs of relationships. In these ever-changing boundary zones “Imagination is what makes it possible for webs of transformation formation to emerge out of chaos.”26
Capacity to See Patterns
Boundary leaders “act as midwives to the imagination, listening, reflecting, and looking carefully for patterns and people and power.”27 They are able to see and understand the world around them in ways that help them to recognize patterns in the systemic structures and know how to live, survive, and even thrive on the margins. These interactions can most easily be seen and navigated through deep webs of relationship, which help boundary leaders to visualize and understand from an individual level to the systemic.
This systems-level perspective allows boundary leaders to have “organizational intelligence” and the ability to navigate complex situations with the powers that be.28 The interviewees demonstrated that they know how to “dance” with the institutional forces to keep the “lights on” and grant money coming in for their programs and projects. And, despite their many relationships, time commitments, and job responsibilities, these boundary leaders maintain an unshakable focus on the importance of the people, the stories, and the communities in which they live, move, and work.
One unexpected strength present in these leaders was that of curiosity. A key conversation that emerged from the interview questions on imagination was that of curiosity—specifically the “but why?” question. Gunderson writes that two essential questions lead us into the boundary zones: “But why?” and “So what?” 29 Curiosity places these questions in our minds and true leadership takes place in living out this curiosity. In Learning as a Way of Leading, the authors write that
the foundational first task of leadership is “learning how to be open to the contribution of others” and that this task truly begins with a genuine interest in other people’s and group’s experiences, stories, and gifts.30
The interviewees possessed a strong desire to learn about the people, groups, histories, and stories in their communities. As a result of their ability to see differently, these boundary leaders have been able to use their creativity and curiosity to help transform communities and the lives of the people therein.
Art as Boundary Leadership
Several interviewees responded that the making and sharing of art was important to their work and that it can serve as both a response and call to the community. They noted that the act of making art or music was both an expression of the community as well as their own self understanding.31 One interviewee, speaking about the intersection of art, activism, and community building, said, “The role of an artist is to translate the longings of the heart of the people” and that
“When people see your work as an artist, they are visualizing their own hope.”32
From these remarks and the subsequent conversations, the powerful nature of a community’s hopes expressed through art, music, and other media became an unanticipated and rich discussion of boundary leadership. Others shared that art was a personal practice of contemplation, rest, and imagination as well as a public good to express the culture and hopes of the community. The pilot group participants thoroughly enjoyed this perspective of art as boundary leadership.33
Self-Care and Spirituality
Another powerful observation is that the self-care and resiliency skills of the more experienced boundary leaders appeared notably stronger than that of the emerging boundary leaders. This is most likely due to the immense importance of self-care in doing this work for the long haul. As one interviewee noted, a deep sense of self-awareness and knowing when you need to rest is absolutely essential to this work.34 Another remarked, “Good boundary leaders are people who are contemplative, who have been able to include the contemplative in their life—practices that slow them down.”35
For boundary leaders—regardless of their faith tradition—spiritual practices of contemplation or prayer, reflection, and stillness help propel these leaders into the community—these practices of reflection and contemplation help ground boundary leaders in Love and in their true selves.36
From this place of stillness and stability boundary leaders find belonging and from that springs a “communal capacity to resist and risk.”37 This point resonated with the pilot group who responded that the most meaningful content of the curriculum centered on resiliency, self-care, and different ways of seeing including art, curiosity, and imagination.38
Finishing the Digital and Online Curriculum
This project has been a complex, challenging, and very rewarding experience and experiment in boundary leadership. It is the culmination of a three-year process of identifying, researching, learning, evaluating, planning, reflecting, and implementing practices of boundary leadership in the Emory University community.
The process to discover, discern, and recruit interviewees for this project was itself a practice of boundary leadership in pulling together the people and community resources to accomplish the creation of this curriculum.
The multifaceted, intricate dimensions of this project necessitated a resiliency borne of a supportive community of family, friends, colleagues, professors, and classmates who gave of their time, energy, expertise, and encouragement along the way. The interviewees’ investment of time, energy, and insights have been an incredible gift to this project and to my own learning about their lives, experiences, stories, and practices of leadership in the boundary zones. This project was a remarkable opportunity to test, evaluate, and contextualize the concepts and theories of boundary leadership in an observable, tangible, visually engaging, creative, and transformative way.
The next steps for this curriculum are to refine it into a free, downloadable, and online version, which could be used by collegiate ministry professionals, local churches, denominational agencies, non-profits, book clubs, and small groups. The videos and the curriculum will require additional editing, formatting, and adjustment to meet these goals.
Boundary leaders, with their strengths in relationship building, resiliency, creativity, curiosity, imagination, pattern recognition, and organizational intelligence are needed more than ever to help our communities navigate the chaotic times and immense opportunities for transformation in our communities, our church, our nations, and our world.
This blog post was first published on Candler School of Theology’s Doctor of Ministry Emory Scholarblogs on March 26, 2017: https://scholarblogs.emory.edu/candlerdmin/2017/03/26/boundary-leadership/
1 Gary R. Gunderson and James R. Cochrane, Religion and the Health of the Public (New York: Palgrave Macmillan, 2012), Kindle edition, 119-120.
2 Stephen Preskill and Stephen D. Brookfield, Learning as a Way of Leading: Lessons from the Struggle for Social Justice (San Francisco: Wiley, 2009), 61.
3 Gary R. Gunderson, Boundary Leaders: Leadership Skills for People of Faith (Minneapolis: Fortress Press, 2004), Kindle edition, location 927.
4 Ibid., location 923.
5 Gunderson, Religion and the Health of the Public, 128.
6 Much of this early ethnographic work was deeply informed and shaped by two sources: Mary McClintock Fulkerson, Places of Redemption: Theology for a Worldly Church (Oxford: Oxford University Press, 2007), Kindle Edition, and Mary Clark Moschella, Ethnography as a Pastoral Practice An Introduction (Cleveland, Ohio: The Pilgrim Press, 2008).
7 All of the interviews on Emory’s Atlanta campus were conducted in this manner and the interview with Rev. Lyn Pace was conducted in his office on the Oxford College campus in Oxford, GA with a similar atmospherics and filming set up.
8 Marshall McLuhan, The Medium is the Massage (New York: Bantam Books, 1967), 10.
9 “B-roll” is common video and film language for supplemental or alternative footage added into videos used as establishing shots or cut-a-ways. David K. Irving and Peter W. Rea, Producing and Directing the Short Film and Video (New York: CRC Press, 2014), 172.
10 I am indebted to Dr. Elizabeth Corrie for pointing this out during the planning phase of this project and for encouraging this understanding of videography and interview as ministry.
11 Joseph McBrayer, “Boundary Leaders Feedback (Pilot Group),” a survey sent to pilot group participants, February 2017, question 5.
12 Lectio Divina in Marjorie J. Thompson and Evan B. Howard, Soul Feast: An Invitation to the Christian Spiritual Life(Louisville: Westminster John Knox Press, 2005), 24.
13 This activity was designed to help the more introverted students to process and reflect each session and the author is grateful to Dr. Corrie for suggesting it during one of our consultations.
14 The “Spiritual PhotoWalk” hand out was created by the author as a part of the coursework in DM714, Spring 2016.
15 Gunderson, Boundary Leaders, location 927.
16 The author has known many of the interviewees for several years and has even walked with many around campus previously, but not until filming and interviewing these leaders had the author witnessed such a visible and tangible sign of their webs of connectedness and relationships.
17 Danielle Bruce Steele, interview by author, December 2016.
18 Dr. Bobbi Patterson, interview by author, December 2016.
19 Ruth Ubaldo, interview by author, December 2016.
20 The New Oxford American Dictionary (New York: Oxford University Press, 2010), Kindle edition, location 701327.
21 Gunderson, Boundary Leaders, locations 1032-1035.
22 Ibid., location 1059.
23 Carlton Mackey, interview by author, December 2016.
24 Gunderson, Boundary Leaders, locations 1083-1084.
25 Ibid., location 1089.
26 Ibid., locations 1086-1087.
27 Ibid., location 1090.
28 Ibid., location 1159.
29 Ibid., location 345.
30 Preskill, Learning as a Way of Leading, 15.
31 Ruth Ubaldo, Carlton Mackey, and Danielle Bruce Steele, interviews by author, December 2016.
32 Carlton Mackey, interview by author, December 2016.
33 This insight into the interconnectedness of art, curiosity, learning, and leadership was a potent and unforeseen aspect of these interviews and may serve as an avenue for a continuing conversation on boundary leadership through the arts.
34 Bobby Patterson, interview by author, December 2016.
35 Lyn Pace, interview by author, November 2016.
36 Gunderson, Boundary Leaders, location 1624—specifically Gunderson’s discussion of spiritual competencies and the chart in Figure 6, location 1633. This premise held true even for interviewees who do not identify with a particular faith tradition at all—it preliminarily appears that secular practices of contemplation and reflection can also contribute to an inclusive, Interfaith/Non-faith understanding of boundary leadership and this may merit further research.
37 Bobbi Patterson, interview by author, December 2016.
38 Joseph McBrayer, “Boundary Leaders Feedback (Pilot Group),” a survey sent to pilot group participants, February 2017.
We had a great time making this single-take, steady-cam styled Freshly Wesley promo! AND I even recorded a quick instrumental version of “Come Thou Fount” to go with it! // Freshly Wesley meets Wednesdays for Free Dinner at 6pm and 7pm for Freshly and is a Freshman hangout to meet new people, talk about Jesus, and enjoy fellowship with other students. Emory Wesley
#emory #emory2020 #umc
This year, I am honored to again film Bishop Woodie White reading his annual “Letter to Martin” (Martin Luther King, Jr.) on the state of race relations and racial justice in America. Bishop White is a retired United Methodist Bishop, was an active leader in the Civil Rights movement, and continues to teach and work for racial and social justice. He is the Bishop in Residence at Candler School of Theology at Emory University in Atlanta, Ga where he teaches, preaches, and works to equip future leaders of the church for the transformation of the world.
Bishop White is a graduate of Paine College in Augusta, Ga and Boston University School of Theology. From 1969-1984 he was General Secretary of the General Commission on Religion and Race of The United Methodist Church. Elected a bishop in 1984, he served the Illinois Great Rivers Area prior to his service in Indiana. He was president of the General Board of Discipleship from 1988-1992 and president of the Council of Bishops in 1996-1997. Bishop White was elected to the Martin Luther King, Jr. International Board of Preachers at Morehouse College in Atlanta, Georgia.
You may link to or embed this video on social media or your church website and it may be downloaded (in vimeo) to use in worship, Sunday Schools, Small Groups, or discussion groups for the purpose of further engaging in the conversation on Race and the Church in America.
The images used here are from various sources including Candler School of Theology, Emory University Libraries, United Methodist Communications, Wikimedia Commons, Twitter, and from news articles. The sole intent is for Fair Use of these images in order to show historical context of both earlier and more recent events.
Many thanks to Bishop White for his writing, his prophetic voice, and his work to aid the church in being a part of racial justice and reconciliation in America and beyond. My personal thanks to Rev. Brian Tillman (Johns Creek UMC), Claire Asbury Lennox (Candler School of Theology), and Joey Butler (United Methodist Communications) for their collaboration, encouragement, and interest in this project.
Full text of the Bishop White’s Letter:
I begin this letter mindful of the events that took place in our nation 50 years ago, events that changed the United States.
As you and other leaders of the Southern Christian Leadership Conference accelerated the challenge to the discriminatory practices prohibiting black people from registering and voting in several Southern states, a special campaign was launched in Alabama.
A march from Selma to Montgomery was planned. At the end, the demonstrators were to present the governor with a list of practices encountered by black citizens of the state. Hundreds gathered on Sunday, March 7, 1965.
State officials had determined the march would not occur and banned the planned demonstration.
As the marchers began to move across the Edmund Pettus Bridge in Selma, they were met by a sizable police presence on the bridge. Some of the police were on horses. When the peaceful marchers refused to disband, they were attacked by the police, beaten and trampled by horses. Mass hysteria erupted. Wounded and bloody, the nonviolent, peaceful protesters were turned back.
Millions witnessed the brutal attacks on television and in newspaper photos. So vicious were they that the day became known as Bloody Sunday. The nation was horrified to see peaceful citizens so brutalized as they sought to be granted the right to vote in their own country.
Only days later, Martin, you called for a second march. This time thousands responded. Celebrities, church leaders, pastors and ordinary citizens gathered — and the march was fully racially integrated. It ended on the steps of the Capitol in Montgomery, with leaders presenting their concerns, grievances and demands.
Five months later, in August, what is commonly called the Voting Rights Act was law. Congress passed the 1965 Civil Rights Act because of the bold leadership of President Lyndon B. Johnson. For the first time, black citizens anywhere in America had the right to register and the right to vote protected against intimidation, unfair and discriminatory regulations, fear of reprisals or violence.
Imagine, Martin, it was only 50 years ago, that the most basic right of a democracy, the right to vote, was guaranteed to black American citizens! Only 50 years ago!
In a few months, thousands of us will again gather at the Edmund Pettus Bridge. We will remember those who led the way, some even giving their lives, that we might today exercise the right to cast a ballot freely.
Sadly, we will do so in the face of new threats to that right, as many state legislatures enact laws to make it more difficult for citizens to exercise that right.
The struggle continues.
Martin, we are again reminded of the deep racial divide in America. The deaths of a number of unarmed black youth and men at the hands of police have drawn national attention. Those who died in Brooklyn, N.Y.; Cleveland; and Ferguson, Mo., were males in their teens. Two of the deaths — one in Ferguson and the other in Staten Island, N.Y. – went before a grand jury. Neither resulted in an indictment against the police involved. The failures to indict have resulted in thousands demonstrating in major cities across the nation. There is general outrage and anger in the black community and beyond.
Is America again to have two societies, one black (or non-white), and one white, separate and unequal? And composed, as many hold, of two justice systems, one for white citizens and one for non-white citizens?
Is there the belief that black life is not as valued in our nation as white life? Indeed, a new slogan has emerged: “Black Lives Matter.”
A national conversation on race is emerging. With it is coming the revelation that white and black citizens view race dramatically differently. Even in these two widely known incidents of unarmed black young men meeting death as the result of police action, a significant number of white citizens conclude the deaths were clearly the fault of the black men, while black citizens believe they were caused by an underlying racism that views white and black people differently. White life is valued more than black.
Perhaps, Martin, that is still what is at the heart of the great racial divide in America. Still, it appears, the matter of one’s worth as a human being is finally about the color of one’s skin — not the content of one’s character, morality, ability or competence. Indeed, there seems no correlation between scoring a winning touchdown or basket, or between one’s abilities, political positions or party and one’s determined ultimate worth as a human being. Could it be that in the minds and hearts of so many, skin color determines worth and value?
We continue to face a lot of work in this nation on the issue of race. At times, we appear to move backward and forward simultaneously. The truth is, Martin, the events of the last 50 years are evidence of how far we have come on our journey to become “one nation under God, indivisible, with liberty and justice for all.” But, the last 50 days are evidence as well of how far we have yet to go!
But, I still believe, Martin.
We shall overcome!
This summer, while out in California, we had a little side project…a VIDEO project. Our task was to help capture and tell the story of Rev. Kristin Stoneking who had received a scholarship award for her doctoral studies.
I love learning about video and film making. Below is my reflection on a video project I worked on this summer & early fall to help tell the story of a friend who is a scholarship recipient working on her PhD (w/ some technical jargon):
THE PROJECT: This summer I was able to travel out to Sacramento, CA for Youth 2011, an every-4-year gathering of United Methodist youth ages 13-18 to help represent Collegiate Ministry. While out in California we had a little side project…a VIDEO project. Our task was to help capture and tell the story of Rev. Kristin Stoneking–Campus Minister and Director of the CA House at the University of California in Davis, CA. She has received the Bishop James C. Baker Scholarship which aids United Methodist collegiate ministers in advanced degree or doctoral studies.
(BELOW THE VIDEO IS MY ‘THE MAKING OF’ PORTION)
Special thanks to Kristin and the CA House as well as Allyson Collinsworth of Scholarships and Loans at the General Board of Higher Education and Ministry of the United Methodist Church. Interview, filming, and editing by Michael McCord & Joseph McBrayer.
THE SETTING: The CA house is a remarkable residential, intentional, and mutli-faith community in Davis where students live, learn, and serve together. It is a really neat, older house that has some cool spaces in it. For the interview we decided to use her office (looks scholarly–just out of focus books are always a nice background). The office is located on the second floor of the house and faces south out over a main road that runs beside campus. The natural light was good but we wanted a little extra so we took the lampshade off of a desklamp and moved it closer. In interviews, the best way I’ve seen to frame the shot is to put the subject’s head in the top-left or top-right quadrant with them looking across the line-of-sight of the camera to the interviewer–it is supposed to help the viewer to feel more like they are there–like they are just sitting on the couch next to the interviewer. Kristin sat in a classic wooden chair like the kind you’d purchase from your alma mater and we framed the shot of her from just above the waist up (allowing for some hand movement when she raised her hands to gesture, but not when they were at rest).
CAMERAS & AUDIO: For the interview we used a standard sony HD camera that our agency provided shooting in 1080 at 30 frames per second–this is the camera mounted on a tripod, which framed the standard “interview” shot. This camera also received the audio off of the wired lapel mic (a low-end Audio-Technica lapel mic). In video, audio is one of the MOST overlooked and neglected things. To me, audio is just as important as the video…well, its at least very important. For the second camera I used my Canon 60D DSLR shooting 1080 video at 30 fps (the camera has manual ISO & aperture settings which I used at 1.8 and 60–you most often want the ISO to be at least double the fps). I shot this video off to the left side of the subject using a shoulder mount (Cowboy Studio’s $30: plastic, lightweight, & affordable!) and the built in audio (which I removed from the clip afterward). The idea of the second camera in this situation was for us to give the video some live-feeling movement (very popular in film, tv, commercials, etc) and to utilize the out of focus caused by the shallow depth of field in the DSLR lens (a 1.8 50mm Canon lens).
DURING FILMING: While we were filming we just let the camera on the tripod roll the whole time so that we’d capture anything we said that could be helpful (this is ideal when filming interviews as some side comments may end up being quite sincere and be full of wisdom or little sound bites that prove useful). For the shoulder mounted camera I broke up the filming into two big chunks (the whole interview lasted only around 20 mins) as I had to set down the camera a few times to help fix the lapel mic. One of the big things for the interviewers to remember during an interview (especially one where the subject is the only one on camera) is to resist the temptation to agree or comment on what the subject says while the subject is still speaking or too quickly after they finish. The main reason is so that the subject finishing what they were saying and you don’t have to go back to take out audio because the interviewer agreed, applauded, or sighed–especially if the interviewer is not in the shot or the video at all. Another helpful thing is for the interviewer to think on your feet to hear something that the subject said that was especially good or where they may have stumbled on a word–in either case, ask them to rephrase or “could you say that again”–this ‘on the fly’ thought process is especially helpful if you have one person filming and one person interviewing.
B-ROLL: Before and after we filmed the interview Rev. Kristin gave us a tour of the CA House and the residential spaces behind the main house. We filmed with the DSLR & shoulder mount the whole tour looking for moments that might make good cutaways while Kristin was speaking. The B-roll before the interview was based upon what Kristin was showing us and her explaining the community (giving us a sense of the space & context with which to better ask questions) and after the interview was based upon what she said in the interview (specifically focusing on things she’d spoken about that ‘jumped out’ to us after the interview).
POST-FILMING & EDITING: This is the hardest part. Editing and working with the video you’ve captured is likely one of the hardest parts because *most times* the video you have is all you’ll have to work with. Moral: take LOTS of video on location. On occasion you can go out and re-create something that might work well to supplement an element that you’re missing, but in the majority of situations it is all about what you have on your hard drive or camera at the end of the shoot. I use iMovie (w/ the ‘advanced features’ turned ON) to create most all of the videos I work on–again, I’m not a professional and I’m still pretty slow using Final Cut. This project was challenging in part because we were creating it for another section of our organization (Scholarships and Loans). We communicated the goals, constraints, content, and needs of the project before we filmed it—and after the interview we worked closely by email to discern and collaborate on how the project proceeded. There were 2 draft versions of the video which helped us to reach the final version of the interview and the comments and ideas generated from the first two drafts helped the final version to be more polished, more engaging, and better edited.
Well, that’s all…and that was a LOT. I hope that it might be helpful for those who are interested in filming and interviews–especially in the non-profit realm of the world. Feel free to contact me for more info or to collaborate on a project. There is a wealth of resources in the area of ‘how to’ and there are many excellent film makers out there helping to ‘tell the story’ of all the amazing things that are happening out there. May it continue.
I have always loved taking pictures–since being a kid and capturing images using one-time-use cameras to “borrowing” my mom’s film camera…
I have always loved taking pictures–since being a kid and capturing images using one-time-use cameras to “borrowing” my mom’s film camera (a Canon EOS Rebel…which I STILL have in my possession…oops). Recently I’ve really enjoyed shooting video on my Digital SLR camera–formerly a Canon T1i and I have recently upgraded to a Canon 60D! (Christmas & Birthday until I’m 35 or so…). The video quality and the shallow depth of focus on these kinds of cameras is changing the way films are being made. Last year an entire episode of the TV show House was filmed on a Canon DLSR camera! They are also the tools of choice for amateur and aspiring film makers–both in the commercial and non-profit film world.
This spring and this summer I have had the privilege of working with a Design Team for Prepare 2011, which is a new collegiate minister training event (both meanings in there–it is both a NEW event and for those NEW to the field). The design team is made up of campus ministers and chaplains who are experienced veterans of ministry with college students. Prepare 2011, a mentor-based training event for those new to ministry with college students, will be held July 17-19th in Nashville, TN (a few days before the United Methodist Campus Minister Association gathering July 20-23 in Nashville, TN).
At a planning session back in April a few members of the design team allowed me to film a couple of quick takes about what to expect at Prepare 2011 and why new campus ministers and chaplains should come to Prepare. Using my Canon T1i and a 50mm 1.8 II lens I quickly captured a few minutes of video (literally we filmed the whole thing in 5 mins) and then created the following promo video. Enjoy.
Many people have questions about death–about what happens afterward and about what things in our lives NOW will mean LATER. In this story, a group of religious leaders are asking Jesus about what happens in “The Resurrection”–about what it means for people later in light of what is happening now.
Many people have questions about death…about what happens afterward and about what things in our lives NOW will mean LATER. In this story, a group of religious leaders are asking Jesus about what happens in “The Resurrection”–about what it means for people later in light of what is happening now. All Saints Day is a time to remember those who have gone on before us and remember how they have shaped and are shaping our lives still. The scripture will be presented three times–each time will have a set of questions and a time to think, pray, and reflect.
the Intro: The group asks Jesus what becomes of one’s marital status after death and the supposed resurrection. According to Levite laws of the time, if a man were to die leaving a widower, his brother was then to marry the widower. This was practiced not only so the family of the deceased was taken care of and all property remained within the family, but also because they believed that the spirit and memory of the dead was carried on within relatives. Jesus says, as you’ll hear, that death is not the end—that God is a God of the living.
After the video: Today we affirm that the people who have impacted our lives—that they are alive and well in Christ through the resurrection and through our memories. Today we honor their memory through the lighting of candles—praying that they continue to impact our living Christ through remembrance of the impact they have had in our lives. I invite you to pray and reflect upon the memories of those who you consider saints in your life. May we continue to live our lives being shaped by and in their memory.
This video may be used (with permission) to help augment the reading of the Gospel text for All Saints Day (often celebrated the Sunday before or after Nov. 1). It was created by the Emory Wesley Fellowship and shown at our Sunday Night Worship Service on Oct. 31, 2010.
more info at emorywesley.org
This is the 2010 Intro Video for new & returning students at Emory Wesley Fellowship
video of my sermon on Luke 24:44-53 (the Ascension of Jesus) May 16th, 2010 at Glenn Memorial UMC
As friends, family, and students have requested, here is the video of my sermon on Luke 24:44-53 (the Ascension of Jesus) May 16th, 2010 at the 8:30am Worship Service at Glenn Memorial UMC (glennumc.org) in the Little Chapel. (the audio is not super awesome–sorry)
For a pdf of the sermon’s text, click here (no plagiarizing please)