Asking Important Questions About Technology

By: Mitchell Salerno, High School Principal and Arlene Outerbridge, Director of Guidance (The Master's Academy)

A recent editorial in The Philadelphia Inquirer (Click here to view article) raised questions about “one-to-one computing” initiatives sprouting up in schools around the country. Zimmerman (2010) argues that this technology has the potential to drive students further away from human interaction and that there is little evidence that one-to-one initiatives actually increase student learning. Zimmerman further suggests that qualified and talented teachers, rather than the latest technology, will improve learning. Humorously, Zimmerman quotes Thomas Edison (in 1922), “I believe the motion picture is destined to revolutionize our educational system and that in a few years it will supplant largely, if not entirely, the use of textbooks.”

If you listen carefully, you will hear similar language among today’s educational reformers. Simply replace “motion picture” with “Kindle” or “iTouch” or “laptop.” Are these tools going to revolutionize education and replace textbooks?

I am a technology fan and have pushed technological initiatives at every opportunity. Our students need to understand how to live in a 21^st century world and our schools are largely responsible for providing opportunities for students to interact with the abundance of technological tools available to them. However, our schools must continue to ask the hard questions such as:

· How do we see technology as a positive for our students?

· How do we see technology as a hindrance to our students?

· If we add (insert technology), how do we ensure that the positive benefits to our students outweigh the negative?

Zimmerman (2010) also raises a secondary question regarding the parent’s ability to aid the students as they navigate the new world of technology. Our students are growing up in a fundamentally different world than we grew up in. As an example, I was at the barbershop today and my barber and I were discussing the latest video games. We had seen an ad on the television and couldn’t tell if it was for a movie or a video game. It is amazing to think that technology has advanced to this point. So as all old-timers do (I am 34!), we began to tell stories of how things used to be.

As I reflect on that conversation, I am amazed at the fundamental difference between our world in the 1980s and the world today. Yet, I am also amazed at how the human condition has not changed. Christian schools, and education in general, really has not changed. We are still asking the same questions about what students need to learn, how they should learn, etc. While our ability to do stuff has increased exponentially, our “condition” has not changed at all.

It is possible that our students’ parents do not know how to deal with the rapidly changing technological landscape. Our efforts to train the children are often the easiest task we have. Zimmerman (2010) shares, possibly inadvertently, his struggles as a parent in this new technological world. Our parents might be struggling as well. Our schools need to be mindful of the “old-timer’s” struggle with encroaching technology and begin to ask questions such as:

· If we add (insert technology), how do we combat parent fears?

· How do we help parents understand the purpose and benefit of this technology?

· Have we considered the impact this technology will have on the home?

In the end, technology is merely a tool. It certainly may be leveraged for the Kingdom, but we must begin to teach our students how to properly value and utilize technology, beginning with our own actions. As we devise new ways to implement technology, let’s make sure that we are taking care to keep Christ first and refuse to allow education to be about tools rather than children.

References

Zimmerman, J. (2010, March 2). Should schools be giving out computers?. The

Philadelphia Inquirer. Retrieved from

http://www.philly.com/inquirer/opinion/85934327.html

I Hate to Say It, But Told You So! :-)

By Dr. Barrett Mosbacker

The title is a bit tongue in cheek but I want to update you on a major trend that I believe will have a significant impact on our schools—the rapid development, growth, and acceptance of e-publishing and e-book readers.  The textbook and library as we know them may disappear or at minimum be radically transformed. 

A few months ago I wrote Welcome to the Library. Say Goodbye to the Books:

Things are changing!  For many years e-books have resided in the back waters of publishing.  Early adopters and gadget freaks have read them but the vast majority of the population were either unaware of them or didn’t care.  The lowly status of the e-book may be about to change—and radically.

Consider the latest developments:

The US Kindle Catalog is has surpassed 400,000 Books.  On Saturday (Dec. 26) Amazon issued a press release announcing that on Christmas Day, for the first time ever, customers purchased more Kindle books than physical books." That's exciting and seemingly newsworthy, although it is natural that this would have happened with hundreds of thousands of new Kindle owners opening their Kindles and finding nothing to read on them but a snappy welcome letter from Jeff Bezos. But that's not to say it is not a big deal.

It is the latest in a steady flow of data points suggesting not only that Amazon is dominating both the hardware and content markets of the e-book sector but also that the e-book revolution itself is moving with stunning alacrity from its inflection point this past September to a tipping point that should occur, at the latest, in 2014.

In a separate article, Mr. Bezos, CEO of Amazon makes this statement (emphasis added):

Our vision for Kindle is to have every book ever printed, in every language, available in 60 seconds from anywhere on earth. We have worked with publishers to get the most popular books you want to read. The Kindle Store currently has more than 390,000 titles and we are adding more every day. Whether you prefer biographies, classics, investment guides, thrillers, or sci-fi, thousands of your favorite books are available. The Kindle Store offers 101 of 112 books currently found on the New York Times® Best Seller list. New York Times Best Sellers and most new releases are $9.99, and you'll find many books for less.

In yet another news story:

Amazon.com said Monday that its Kindle e-reader has become the most gifted item in the company's history…The online retail giant also noted that its customers purchased more Kindle e-books than physical books on Christmas Day -- a first for the company. However, not everyone buying e-books from Amazon this holiday season will be reading them on dedicated Kindle devices.

Amazon has unleashed a Kindle app for the iPhone and iPod touch that users in 60 countries can download from Apple's App Store. Moreover, in November the online retailer released a free Kindle for PC application that enables customers to read Kindle books on notebooks PCs….The new strategy makes sense in light of Forrester's projection that e-book sales will top $500 million in 2010. "This is still small compared to the overall book market, but it's growing quickly," Rotman Epps observed.

The potential for selling content that's never been consumed digitally before is huge and helps to explain why Barnes & Noble recently launched its nook e-reader at the aggressive price of $259, Rotman Epps noted. Barnes & Noble's long-term strategy is "to profit not so much off device sales as off of e-book content sales," she explained.

My Personal Experience

I confess, I am  now the proud owner of a Kindle 2.  My wonderful wife, with wise advice from my daughters, bought me the Kindle 2 Global Edition for Christmas.  Below is a picture of my Kindle on my desk in my study with full bookshelves in the background.

After using it now for several weeks, here is my take on it; it is fantastic and not because I like technology.  Simply put, it is better than a physical book.  Here are some of the reasons why I like the Kindle better than traditional books.

• I now have access to a million (yes, a million) FREE books, letters, and essays that I can download in 60 seconds.  That alone is enough to justify buying the Kindle. Here are a couple of examples:

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• Virtually all Kindled edition books are cheaper than the printed versions.  For example, I purchased three volumes of a photography book.  I saved more than shown because I purchased each volume separately for only $9.99 each! I paid 29.97 for all three volumes compared to the normal price of $69.99, a savings of $40 or (57%).  Not even counting the free books, the Kindle pays for itself very quickly.

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• My library is full.  I have no more room for books and can’t afford new expensive bookshelves even if I had room.  However, I can store 1,500 books on the Kindle.  When I fill it, I can archive the one’s I’ve read on Amazon and download more books.  I can move books back and forth between the Kindle and Amazon, which means I’ll never be out of room.

• I can read the books on my iPhone, my laptop, and the Kindle and they all sync.  That means if I read something on my iPhone and later open the same book or article on the Kindle, the Kindle version starts where I left off reading on my iPhone.

• The books are archived safely on Amazon's servers. I don't have to worry about losing my books if the house burns down!

• The new e-ink technology makes the Kindle read just like printed material.  It is not backlit there is no eye strain like there is when reading on a computer monitor.  It also means that the battery lasts much longer.

• I can literally carry my entire library in my hand. I can read any book, essay, newspaper, magazine or blog—any place, any time, any where.  Great for the doctor’s office, on planes, etc.

• I can highlight and annotate material and access my notes, annotations, clippings on my computer for using in articles, presentations, or for sharing with others.

• Newspaper, magazines, and blog subscriptions are downloaded to my Kindle at night, while I sleep and before they are online or on newsstands.  When I get up to have my coffee, I can have my devotions and read the newspaper before the start of the workday.

• I have free broadband 3g coverage via Sprint on the Kindle.  This means I can browse the web on my Kindle.  The browser is not great, but usable.

• I can have a sample of any book or newspaper sent to my Kindle prior to buying.  This saves me from making expensive purchase mistakes.

• I can search any book or my entire library on my Kindle by key word(s).

• I have immediate seamless access to a built in dictionary and Wikipedia.  I can lookup anything without looking my place in the Kindle.

• I have an always available “built-in” book light in on Kindle case (light and case sold separately).  I don’t have to find the book light.  It is always available with my Kindle.  This is great for reading in bed or on flights when I don’t want to disturb my seat mates.

Those are just a few reasons by I prefer the Kindle.  There are a few downsides:

• Even though the Kindle can go two weeks without recharging (with wireless off), it still has to be charged.  Print books do not have to be recharged.

• The Kindle is a computer with software, which means there will be occasional technical issues.  I’ve never had a technical problem with a book.  :-)

• Although within limits you can share your Kindle account with other Kindle users (meaning you can share books with each other, e.g., family members), it is limited and requires that they have a Kindle. There is no restriction on sharing printed books.

•   Some will argue that e-readers like Kindles don’t give the pleasure of holding a book in your hand.  Although I understand this concern, I believe it is over-stated.  First, there is nothing particularly pleasurable about holding a paperback.  Obviously, holding a nice leather bound book provides a certain pleasure, but who can afford many leather bound books?  Second, as indicated above, with a good leather cover on the Kindle, it feels like you are holding a good leather bound book.

• A library in one’s study is beautiful, Kindles are not. I would not want to see a room full of Kindles.  :-) 

What are the implications for our schools?

• It the trends are any indication, textbooks, newspapers, magazines, blogs, etc., will migrate to electronic versions.  The price point should be lower, saving schools money. 

• We may finally be able to eliminate the heavy book bags that our students carry.

• Lockers may no longer be necessary.

• Curriculum can be updated more frequently, which is particularly important for science textbooks.

• Students and teachers could have access to textbooks and other readings on cell phones, computers, and Kindles (or other e-book readers) simultaneously.

• There may be a convergence of this technology into one handheld device.  It is rumored, for example, that Apple is working on an iSlate and Microsoft on a similar device.

• Students can have access to the world’s best literature and historical documents—for free.

• We can reduce the size of our libraries making room for more classrooms.

What are your thoughts about these developments?

Given the anticipated explosion in e-books and e-readers, what are your thoughts about the implications for our schools?  Would you promote the use of e-readers and e-textbooks as substitutes for printed textbooks and the traditional school library?  Do you see any intrinsic advantage or disadvantage to the move to electronic reading and publishing?

The Web Equivalent of Nudists and Should You Commit Web 2.0 Suicide?; Is There a Biblical Framework on Privacy?

By Dr. Barrett Mosbacker

Facebook recently irked me.  I am a Facebook user but I am not a heavy user.  I keep up with a few colleagues and friends but mostly I post articles on Facebook that I believe others may find interesting.  I mostly use Facebook so that I can work through the biblical, educational, and social implications of social technologies as a Christian.  We are called to bring all of life under the Lordship of Christ—that includes Facebook and similar technologies. 

I also use Twitter (you can follow me @Bmosbacker).  I usually post an occasional link to an interesting article.  The exception is that I post my status as I travel.  My wife, children and secretary are able to keep up with me in real time and are immediately alerted if I have flight delays, etc. I also follow “Breaking News” the “CDC”, “TechCrunch”, AlertNet, and a few other organizations that provide timely and useful information. 

How did Facebook irk me?  The company changed its privacy settings to a default of “public”.  That meant that any information I posted on Facebook would be available to everyone on the Internet.  Facebook made this change because it is in the company’s interest to have as much information shared publically as possible. 

I have nothing to hide.  But I am very selective and careful about anything I put online.  I assume that anything I post could be made public.  Accordingly, I set virtually all of the privacy settings to the strictest level possible, exactly what Facebook prefer that I not do.

As an aside, if you want to commit Web 2.0 suicide, now you can.  This article explains what it is and how it is done.

Having just experienced Facebook’s effort to make our lives increasingly public, I found this particular article to be very timely: We All Live in Public Now. Get Used to It. Erick Schonfeld writes:

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As the Web becomes more social, privacy becomes harder and harder to come by. People are over-sharing on Facebook and Twitter, broadcasting their whereabouts every ten steps on Foursquare and Gowalla, and uploading photos and videos of their most private moments to the Web for all to see. It’s easy to say that privacy is dead, we all live in public now, and just deal with it.

But things are a bit more complicated. It used to be that we lived in private and chose to make parts of our lives public. Now that is being turned on its head. We live in public and choose what parts of our lives to keep private. Public is the new default.

Mr. Schonfeld goes on to quote Stowe Boyd:

Some people are the web equivalent of nudists: they live very open lives on the web, revealing the intimate details of their relationships, what they think of friends and co-workers, their interactions with family and authorities. But . . . even these apparently wide open web denizens may keep some things private, or secret.

As if to emphasize the point, one reader posted this comment to the article:

My entire life is public! I use services like Foursquare and Twitter posting my location and pictures on my family and I.  I think people of my generation won’t care as much. It’s kind of second nature to me to just post everything I’m doing. I never really stopped to think about what I’m doing as being dangerous.  The future will be filled with people like me! :)

Thus the Question: Is There a Biblical Framework on Privacy?

I recognize that our country’s forefathers embedded certain notions of privacy in the Constitution and Bill of Rights but these do not directly address the development of a biblical framework for privacy on the Internet.  More specifically:

• How does privacy apply to 21st century technology?

• What should we be teaching students beyond being careful about what they post?  For example, is there a positive component to living a more public life online?  After all, if one grew-up in a very small village or town there is very little privacy as we typically conceive of it. 

• Is individual privacy a human construct or a divine one? 

• What are the limits? 

• Is it sinful to post personal information on the internet that is not intrinsically evil?

• What are the caveats and limits to privacy in the digital age?

• How can we and our students use social networking in a redemptive manner, i.e., how can they use social networking in the normal course of living to glorify Christ (and I’m not referring to presenting the Gospel or apologetics—although that is certainly a good thing)? 

I have not formulated adequate answers to these questions yet (I’m working on it) but it seems to me that we have an obligation to grapple with these issues and to help our students do likewise.  We need to help them develop a biblical (not a traditional, conservative, or liberal) worldview on privacy and social media in the digital age.

What are your thoughts?  Please share you initial ideas by living a comment on this article or by posting your thoughts on the CSJ Facebook Discussion Board.

They Are Coming After Your Students and Said So!

Dr. Barrett Mosbacker, PublisherAt a recent Executive Symposium on Distance Education that I attended a public school superintendent, not knowing I was from a private school, said to the group (to paraphrase), "we are developing a robust online program and we fully expect to recapture students from home schooling families and private schools."

I just reread portions of Christensen's excellent book, "Disrupting Class".  I am particularly interested by his analysis of the "Dimensions of Agreement" and the "Tools of Cooperation".  I have attached graphics depicting the concepts.  These are particularly important to me because it can be difficult to get staff to accept change--I find this particularly problematic among conservative Christians, whom by definition, are "conservative."  :-)  In my estimation, moving forward, carefully and thoughtfully, with distance learning programs in imperative but it is not an easy task--the learning curve is steep, creating a feasible business plan is critical, and getting buy in can be tough.  But, Christensen argues, refreshingly, that consensus is not necessarily the goal--cooperation is!  I find that a refreshing approach given the emphasis on consensus building over the last several decades in the management literature.  I was also surprised by his observation that change is most difficult when there is wide agreement on the goals and processes currently in place.  Generally, one would think that this is a good thing. Upon reflection, however, it is easy to see why change in an organization can be very difficult when the organization is in the upper right quadrant of the dimensions of agreement chart.  This means that one of our challenges is to challenge the consensus on the goals and/or processes currently in place, which is all the more difficult when the organization is successful.  In other words, success can actually work against us, as in "good is the enemy of great."  It is what I'm calling the "Hobbit Effect."

In the Lord of the Rings, the Hobbits went merrily about their lives oblivious to the fact that Mordor was rising and threatening them.  Only a few saw the danger and acted.  I wonder if distance learning and charter schools aren't the "Mordors" of Christian education.  While we argue about uniforms, dress codes, and tuition discounts, the public system is installing a robust distance learning infrastructure and charters are multiplying.  Will we wake up in 10 years and wonder what happened to our market?’

Christensen (2008), Disrupting the classroom, p. 187

 

I am so impressed with Christensen's book that I've ordered two more:
The Innovator's Dilemma: The Revolutionary Book that Will Change the Way You Do

The Innovator's Solution: Creating and Sustaining Successful Growth

What is Google Wave and Why Should You Care?

What is Wave?

Google Wave is an online tool for real-time communication and collaboration. A wave can be both a conversation and a document where people can discuss and work together using richly formatted text, photos, videos, maps, and more.

A wave is equal parts conversation and document. People can communicate and work together with richly formatted text, photos, videos, maps, and more.

A wave is shared. Any participant can reply anywhere in the message, edit the content and add participants at any point in the process. Then playback lets anyone rewind the wave to see who said what and when.

A wave is live. With live transmission as you type, participants on a wave can have faster conversations, see edits and interact with extensions in real-time.

Why Should I Care?

If you you are like many, the rapid unrelenting wave (yes, the pun is intended) of new technologies can be mind numbing, even exhausting.  Who can keep up with it all?  Should we even try?

No, we cannot keep up with all of it but yes, we should try to stay current.  There are several reasons to stay on top of developments like Google Wave:

• As leaders, we do not want to be caught with our pants down when a new technology explodes on the scene fundamentally changing the way we communicate and interact.  IF it is a efficient and cost effective technology we need to know about it before investing limited resources in outdated technologies, irrelevant training, and misaligned infrastructure.
• Some technologies have the potential to be game changers—they can change the expectations of parents and students and they can change the educational market, Distance Learning and the concomitant technologies is one example.
• Your credibility as a leader is affected by your “currency.”  If you don’t know what’s going on today it is hard to convince others that you are equipping your students for tomorrow.
• Good technologies, effectively used, can increase your productivity.
• Google Wave may provide additional evidence that Email as we know it no longer rules.  See my related article: “For Good or Bad: Email No Longer Rules".”

Here are three videos that explain Google Wave.  Want to try Wave?  You will need an invitation.  Click here.

The Short Version

The Longer Version

The Really Thorough, Long Version!

Do Our Schools Need to Become Less Uptight?

WARNING: this article is provocative.  I am posting this article not because I agree with everything asserted (I don’t) but because it provokes thought and has relevance for how we are leading our schools during a time when the landscape of education is changing-perhaps dramatically.  At the end of this article I pose some questions for your consideration.

WSJ: September 29, 2009

By Gary Hamel

In most  organizations, change comes in only two flavors:  trivial and traumatic.  Review the history of the average organization and you’ll discover long periods of incremental fiddling  punctuated by occasional bouts of frantic, crisis-driven change.  The dynamic is not unlike that of  arteriosclerosis:  after years of  relative inactivity, the slow accretion of arterial plaque is suddenly  revealed by the business equivalent of a myocardial infarction. The only  option at that juncture is a quadruple bypass:  excise the leadership team, slash head  count, dump “non-core” assets and overhaul the balance sheet.

Why does  change have to happen this way?   Why does a company have to frustrate its shareholders, infuriate its  customers and squander much of its legacy before it can reinvent itself?   It’s easy to blame leaders  who’ve fallen prey to denial and nostalgia, but the problem goes deeper than  that.  Organizations by their very  nature are inertial.  Like a  fast-spinning gyroscope that can’t be easily unbalanced, successful  organizations spin around the axis of unshakeable beliefs and well-rehearsed  routines—and it typically takes a dramatic outside force to destabilize the  self-reinforcing system of policies and practices.

Let me  return, for a moment, to the topic of my last post, organized religion.   What are some of the inertial forces that have prevented churches from  reinventing themselves in ways that might make them more relevant to a  post-modern world?  A partial list  would include:

–Long-serving denominational leaders  who have little experience with non-traditional models of worship and  outreach.

–A matrix of top-down policies that  limits the scope for local experimentation.

–Training programs (seminaries) that  perpetuate a traditional view of religious observance and ministerial  roles.

–Promotion criteria for church pastors  that reward conformance to traditional practices.

–And a straightjacket of implicit  beliefs around how you “do church.”   For example:

• Church  happens in church.
• Preaching is the most effective way of imparting religious  wisdom.
• Pastors lead in church while parishioners remain (mostly)  passive.
• The  church service follows a strict template:  greet, sing, read, pray, preach,  bless, dismiss (repeat weekly).
• Believers, rather than curious skeptics, are the church’s primary  constituency.
• Going  to church is the primary manifestation of a spiritual life.
• Church  is a lecture not a discussion.

If organized  religion has become less relevant, it’s not because churches have held fast to  their creedal beliefs—it’s because they’ve held fast to their conventional  structures, programs, roles and routines.  The problem with organized religion  isn’t religion, but organization.    In the first and second centuries, the Christian church was communal,  organic and unstructured—a lot like the Web is today.  It commanded little power (it couldn’t  raise an army or depose a monarch), but had enormous influence.  (The Christian church grew from a handful of believers in AD 40 to 31 million adherents by AD 350, roughly half the population of the Roman empire. ) Today many mainline denominations  are institutionally powerful, but spiritually moribund—at least in the  U.S.

What’s true  for churches is true for other institutions:  the older and more organized they get,  the less adaptable they become.   That’s why the most resilient things in our world—biological life,  stock markets, the Internet—are loosely organized. 

To thrive in  turbulent times, organizations must become a bit more disorganized—less buttoned down, less  uptight, less compulsive, less anal.

As a start,  you’ll need to become more alert to the things that reflexively favor the  status quo in your own organization.   While no one’s going to stand up  and say, “I’m on the side of inertia,” they may nevertheless defend management  processes that reflexively favor the status quo.

All of the  things that allow little organizations to grow into big ones—scale, learning  effects, and accumulated expertise—are products of repetition.  When the environment changes, however,  the returns to repetition start to diminish.  Problem is, old habits die hard,  particularly when they’ve been hardwired into a company’s management  processes. 

–Hiring criteria that over-value  “expertise” and under-value diverse life experiences.

–A planning process that  institutionalizes orthodox thinking by using industry standard definitions of  customer segments and product categories

–Decision-making bodies that are  comprised mostly of long-serving industry veterans who tend to discount new  views.

–Highly conservative budgeting criteria  that starve unconventional projects of resources by demanding near certain  returns, even when the funds involved are modest.

–A single approval track for new  projects, where every new idea has to go up the chain of command.

–Large, monolithic organizational units built around a single, dominant, business model.

–A highly optimized but inflexible IT  infrastructure.

Large  organizations don’t worship shareholders or customers, they worship the  past.  If it were otherwise, it  wouldn’t take a crisis to set a company on a new path.

The most  extreme version of organizational inertia comes when those within a company  are no longer able to distinguish between form and function—when their  instinctual loyalty is to the “how” rather than the “what.”

If one  didn’t know better, it would be easy to believe that a lot of newspaper  publishers have been more committed to producing broadsheets than to  delivering the news in a convenient form, or making it easy for advertisers to  connect with customers.

Until  recently, music companies seem to have been more committed to stamping out  plastic discs than to giving their customers easy access to their favorite  tunes.

Many drug  companies seem a lot more interested in peddling temporary palliatives for  chronic conditions than in eradicating disease.

For years,  Kodak seemed more focused on making film than on leveraging new digital  technologies that would make photography simpler and cheaper.

Alzheimer’s,  arteriosclerosis and arthritis—these seem to be the inevitable byproducts of  old age.  But must organizational  maturity bring a similar set of maladies?  I don’t think so.  Despite all the evidence to the  contrary, I think a company can truly be “Forever 21.”

Questions:

• Is your school too “button down”, to wedded to tradition?
• Does the administration, faculty, board members, or parents confuse form with function, preference with principle, or truth with tradition?
• Has inertia set in at your school?  If so, how can you overcome it?
• How would you apply the arguments / principles in the above article to addressing 21st century skills, distance learning, technology integration, recent discoveries in cognitive science, and other innovative developments in education to your school?

Welcome to the Library. Say Goodbye to the Books

Things are changing!  For many years e-books have resided in the back waters of publishing.  Early adopters and gadget freaks have read them but the vast majority of the population were either unaware of them or didn’t care.

The lowly status of the e-book may be about to change—and radically.  David Weir, in a BNET (a business and management blog) article outlines five reasons why he believes e-book publishing and use is reaching their tipping point--becoming widely accepted and on the way to outpacing printed books in popularity.

1.  Screen reading now rivals paper reading, and for those of us in the over 40 set, screen reading is often easier on the eyes thanks to adjustable font sizing.

2.  Consumer awareness has increased dramatically.  A year ago, consumers were skeptical and resistant to e-books.  Today, consumers are doing a complete 180.  The early adopters have celebrated their Sony Readers, Kindles and iPhones to their friends, and now their friends want in.

3.  The amount of content is increasing.  Free books have served as a gateway drug to many early adopters.

4.  Ebooks are impulse buys.  I met a guy at the Las Vegas airport last month who told me he purchased a Sony Reader so he wouldn’t have to lug around 20 pounds of technical manuals.  Now he finds himself buying more fiction than ever before because it’s so easy and convenient.

5.  Value.  E-books are cheaper.

My Personal Experience

I love books.  My study is wall to wall books and I have spent thousands of dollars on my traditional library.  I love to read and I love the feel and smell of books.

Nevertheless, my reading habits are changing.  In fact, I recently finished reading Dr. Poythress’ excellent book, Redeeming Science (384 pages) on my iPhone version of the Kindle (Read a review: Amazon launches Kindle application for the iPhone).

After reading Dr. Poythress’ book on my iPhone, I have concluded that I would love to have the Kindle DX for the vast majority of my reading.  In fact, I would like to duplicate my printed library on the Kindle.

Hint to my wife: great Christmas present!

Although there are some drawbacks to e-books/e-readers relative to printed books (mainly sentimental), the advantages are numerous including:

1. The ability to read books, newspapers, magazines, and blogs anywhere anytime without the need to carry large books and dirty newspapers.  The Kindle DX for example is just over 1/3 of an inch, as thin as most magazines.  This is particularly an advantage when traveling or when in waiting rooms.

2. The ability to literally carry a library in my pocket or laptop case.  I could carry to 3,500 books, periodicals, and documents in the Kindle DX.

3. For those of us who are a little older, the ability to adjust font size is a big advantage (yes, pun was intended).  The Kindle DX has a 9.7" diagonal e-ink screen and reads like real paper and boasts 16 shades of gray for clear text and sharp images.  Additionally, the device has a display that auto-rotates from portrait to landscape as you turn the device so you can view full-width maps, graphs, tables, and Web pages.

4. I can read PDF documents enabling me to read my personal and professional documents on the go.

5. With wireless 3G I can download books and magazine to the Kindle DX anytime, anywhere; there are no monthly fees, no annual contracts, and no hunting for Wi-Fi hotspots.

6.  Currently, Amazon has over 300,000 e-books; many of which are only $9.99.

7. I can have subscriptions to U.S. and international newspapers including the New York Times and Wall Street Journal (both of which I read), magazines including The New Yorker and Time, plus popular blogs, all auto-delivered wirelessly.

8. I could have an electronic backup of my library.  If there a fire in my house, I would find it hard and probably impossible to replace many of my out of print books.  If my library was on the Kindle, I could re-download my library from Amazon, Project Gutenberg, etc.

According to the Kindle Review, a lot of the books available at Project Gutenberg are already available in Kindle .azw format at ManyBooks (if you’re using your laptop). There are 19,505 eBooks available at ManyBooks and they’re all free! When you get to the page for an individual book, just click on the dropdown at the top right that says ‘Free Download’ + ‘ Select Format’ and the FIRST option is Kindle.

Note: You can browse and download Manybooks on the Kindle. @ mnybks.net

For Project Gutenberg books that are not available at ManyBooks, you can go to the Project Gutenberg Website. You can download EVERY book on Gutenberg to your Kindle for Free. No conversion required. This is a good page to start at Project Gutenberg to get Free Kindle eBooks.

Potential for Our Schools

I am not prepared to go as far as Cushing Academy (see below) but I am reviewing the potential of using Kindles, netbooks, and other electronic devices to supplement our library and textbooks.  One of the great advantages for our students would be that they would not have to carry heavy book bags around all day.

Welcome to the library. Say goodbye to the books.

Cushing Academy embraces a digital future

By David Abel, Globe Staff  |  September 4, 2009

Boston prep school nixes all the books in its library, replaces them with 18 e-readers

ASHBURNHAM - There are rolling hills and ivy-covered brick buildings. There are small classrooms, high-tech labs, and well-manicured fields. There’s even a clock tower with a massive bell that rings for special events.

Cushing Academy has all the hallmarks of a New England prep school, with one exception.

This year, after having amassed a collection of more than 20,000 books, officials at the pristine campus about 90 minutes west of Boston have decided the 144-year-old school no longer needs a traditional library. The academy’s administrators have decided to discard all their books and have given away half of what stocked their sprawling stacks - the classics, novels, poetry, biographies, tomes on every subject from the humanities to the sciences. The future, they believe, is digital.

“When I look at books, I see an outdated technology, like scrolls before books,’’ said James Tracy, headmaster of Cushing and chief promoter of the bookless campus. “This isn’t ‘Fahrenheit 451’ [the 1953 Ray Bradbury novel in which books are banned]. We’re not discouraging students from reading. We see this as a natural way to shape emerging trends and optimize technology.’’

Instead of a library, the academy is spending nearly $500,000 to create a “learning center,’’ though that is only one of the names in contention for the new space. In place of the stacks, they are spending $42,000 on three large flat-screen TVs that will project data from the Internet and $20,000 on special laptop-friendly study carrels. Where the reference desk was, they are building a $50,000 coffee shop that will include a $12,000 cappuccino machine.

And to replace those old pulpy devices that have transmitted information since Johannes Gutenberg invented the printing press in the 1400s, they have spent $10,000 to buy 18 electronic readers made by Amazon.com and Sony. Administrators plan to distribute the readers, which they’re stocking with digital material, to students looking to spend more time with literature.

Those who don’t have access to the electronic readers will be expected to do their research and peruse many assigned texts on their computers.

“Instead of a traditional library with 20,000 books, we’re building a virtual library where students will have access to millions of books,’’ said Tracy, whose office shelves remain lined with books. “We see this as a model for the 21st-century school.’’

Not everyone on campus is sold on Tracy’s vision.

They worry about an environment where students can no longer browse rows of voluptuous books, replete with glossy photographs, intricate maps, and pages dog-eared by generations of students. They worry students will be less likely to focus on long works when their devices are constantly interrupting them with e-mail and instant messages. They also worry about a world where sweat-stained literature is deemed as perishable as all the glib posts on Facebook or Twitter.

Liz Vezina, a librarian at Cushing for 17 years, said she never imagined working as the director of a library without any books.

“It makes me sad,’’ said Vezina, who hosts a book club on campus dubbed the Off-line Readers and has made a career of introducing students to books. “I’m going to miss them. I love books. I’ve grown up with them, and there’s something lost when they’re virtual. There’s a sensual side to them - the smell, the feel, the physicality of a book is something really special.’’

Alexander Coyle, chairman of the history department, is a self-described “gadget freak’’ who enjoys reading on Amazon’s Kindle, but he has always seen libraries and their hallowed content as “secular cathedrals.’’

“I wouldn’t want to ever get rid of any of my books at home,’’ he said. “I like the feel of them too much. A lot us are wondering how this changes the dignity of the library, and why we can’t move to increase digital resources while keeping the books.’’

Tracy and other administrators said the books took up too much space and that there was nowhere else on campus to stock them. So they decided to give their collection - aside from a few hundred children’s books and valuable antiquarian works - to local schools and libraries.

“We see the gain as greater than the loss,’’ said Gisele Zangari, chairwoman of the math department, who like other teachers has plans for all her students to do their class reading on electronic books by next year. “This is the start of a new era.’’

Cushing is one of the first schools in the country to abandon its books.

“I’m not aware of any other library that has done this,’’ said Keith Michael Fiels, executive director of the American Library Association, a Chicago-based organization that represents the nation’s libraries.

He said the move raises at least two concerns: Many of the books on electronic readers and the Internet aren’t free and it may become more difficult for students to happen on books with the serendipity made possible by physical browsing. There’s also the question of the durability of electronic readers.

“Unless every student has a Kindle and an unlimited budget, I don’t see how that need is going to be met,’’ Fiels said. “Books are not a waste of space, and they won’t be until a digital book can tolerate as much sand, survive a coffee spill, and have unlimited power. When that happens, there will be next to no difference between that and a book.’’

William Powers, author of a forthcoming book based on a paper he published at Harvard called “Hamlet’s Blackberry: Why Paper is Eternal,’’ called the changes at Cushing “radical’’ and “a tremendous loss for students.’’

“There are modes of learning and thinking that at the moment are only available from actual books,’’ he said. “There is a kind of deep-dive, meditative reading that’s almost impossible to do on a screen. Without books, students are more likely to do the grazing or quick reading that screens enable, rather than be by themselves with the author’s ideas.’’

Yet students at Cushing say they look forward to the new equipment, and the brave new world they’re ushering in.

Tia Alliy, a 16-year-old junior, said she visits the library nearly every day, but only once looked for a book in the stacks. She’s not alone. School officials said when they checked library records one day last spring only 48 books had been checked out, and 30 of those were children’s books.

“When you hear the word ‘library,’ you think of books,’’ Alliy said. “But very few students actually read them. And the more we use e-books, the fewer books we have to carry around.’’

Jemmel Billingslea, an 18-year-old senior, thought about the prospect of a school without books. It didn’t bother him.

“It’s a little strange,’’ he said. “But this is the future.’’

Educational Leadership, Relationships, and the Eternal Value of Christian Schooling

The following is an excellent book review on “Schools as Communities: Educational Leadership, Relationships, and the Eternal Value of Christian Schooling.”  Click on the image to see the book on Amazon.

This is a book that you should seriously consider reading.  (Disclaimer: I am a contributor author, Barrett Mosbacker).

The review was published in The ICCTE Journal. 

Reviewed by Dr. David W. Robinson, Adjunct Professor, D.Mgt. program, George Fox University.

“Where there is no vision, the people perish…” Proverbs 29:18a (KJV)

Anyone who has engaged in the calling of Christian education knows that it can be — and usually is — one of the most exciting, delightful, fulfilling, and joyous ministries that a believer can know. Its golden days are a real “foretaste of glory divine,” its opportunities for those who truly love the possibilities of the mind and heart of Christ in the lives of our students are the very aroma of the Lord in our work. Lives are changed; parents are supportive; administrators are helpful; the board is productive. Sacrifices are engaged willingly, trials are gladly borne. We go home at the end of the day, and can hardly wait to return in the morning…

And anyone who has engaged in the calling of Christian education also knows that it can be — and usually is — one of the most daunting, exhausting, demoralizing, and frustrating ministries that same believer can know. Golden days can morph into drabness from one year to the next, or even overnight; its opportunities can suddenly vanish, with the mind and heart of Christ being trampled underfoot by institutional change, upheavals in leadership, financial uncertainty, or divisions and offenses within the school community…and suddenly, the aroma of Christ is seemingly nowhere to be found. Lives are no longer transformed; parents are arguing among themselves or sniping the administration/board; administrators run for the bomb shelter; the board seems unable to resolve the issues. Sacrifices now seem imposed, with trials producing grumbling, not grace. We go home at the end of the day, and are tempted to circulate our résumés…

Strange to say, this roller coaster ride is well known to all too many Christian school teachers, administrators, parents, students, and board members. The shift can happen over time, or even overnight. The results are commonly tragic (and predictable) if resolution and healing are not accomplished in time: high rates of teacher turnover; a loss of students and their families; the demoralization of the remaining students, faculty and staff; friction between boards and administrative leadership that leads to recriminations, or even terminations; and so on.

And so the question is: How can Christian schools resolve the chasm between the experiences of the first and second paragraphs above, prevent the sort of divisions and offenses within the educational body that the scriptures warn about, embody healthy and continuous educational improvement, and become the dwelling places of shalom and agapé that will transform the lives of all who are touched by that community?

This is a daunting question, cutting to the heart of what every generation of Christian educators and academic leaders must face, ready or not. In the case of Schools as Communities, it is addressed by James L. Drexler and the excellent group of nearly two dozen scholar-practitioners that he assembled for this volume. As the title states, the main theme of the work is that of community. All eighteen of the essays are represent separate explorations of particular subsets of the main challenge of fostering koinonia within the imperative for continuous school improvement in the service of Christ and our students. This is a worthy but highly ambitious task; frankly, as I read it, I wondered how well Drexler and his collaborators would carry it off.

Drexler and company proceeded by dividing the task into four main sections:

• “Building Community: Foundational Principles”
• “Building Community Among Faculty and Staff”
• “Building Community for Students”; and
• “Building Community with Others.”

Drexler doesn’t leave community without conceptual support, however; he explicitly adds supportive themes of grace, scriptural priority (“the weightier issues of the Law,” prophetically stated by the Lord in Matthew 23:23), and cultural relevance/engagement to the content of the book (xiv-xviii). Nor is the work merely theoretical; each chapter concludes with a call to praxis entitled “Now What? Application to Practice”. Its purpose is to help the reader understand how the contents of each chapter might be used in their school setting and their own ministry of leadership. Finally, each chapter has a references section that provides useful sources and online links for the reader to extend his or her ongoing exploration of educational leadership and community.

In Part One, foundational principles are explored in essays examining the primacy of grace in Christian school settings (Bruce Hekman); mercy, justice and social change as imperatives of transformational Christian education (Vernard T. Gant); the life of the leader and his or her grace-filled life as an embodiment of the Lord’s grace (Jeff Hall); and godly risk taking on the part of the school leader (Stephen R. Kaufmann and Kevin J. Eames).

Hekman encourages the Christian school to embody true grace to its students, eschewing both “sloppy grace” and formal legalism as it becomes a real community in pursuit of a profoundly Christian educational mission. In Gant’s contribution, the Christian school is viewed from the vantage point of God’s call to mercy and justice. Rather than harboring bias or prejudice, for example with respect to lower SES students and their families, our schools ought to be seeking opportunities to reform all aspects of their operations — from their curriculum to their service programs to the “habits of the heart.” As we seek to serve the Lord in our schools, we should turn away from the all-too-prevalent paternalism within our educational work, from the majoring-on-minors that so easily entangles us, and strive for a deeply Christ-like way of life (cf. Galatians 3:26-28). Faithful educational leadership will seek real community with all people, and not merely those within comfortable shouting distance.

Hall’s article shifts the focus to the educational leader, to the very life and calling of the one who shepherds a school. The love of Christ must compel leaders to love those who are collaborators in their school community, so that they are effective models of His grace to those who work in that setting. The first section rounds out with Kaufmann and Eames’ very interesting chapter on educational leadership and risk taking. Christ’s call to His people often involves radical, transformational living; a Christian school that seeks to follow Him faithfully will find itself pressing against social conventions and embedded attitudes among its own constituencies. The authors argue that Christian school leaders should look for opportunities “to engage students in culturally relevant ideas and activities,” even when they involve the risk of controversy and discomfort (76).

Part Two shifts focus to the question of community building with the faculty and staff. Gordon Brown addresses the important question of leadership models and decision making. His survey covers an impressive amount of ground in short order, with discussions of models that concentrate on the leader, models that emphasize the instructional enterprise, and models that focus on community transformation. Kevin J. Eames then shifts our gaze to organizational theory, and the ironic fact that organizations do not organize themselves. Eames draws our attention to the fact that older hierarchical, top-down, and linear organizational models have been supplanted in recent decades by approaches based on systems theory. He builds a convincing case for a biblical basis for systems theory in Christian education; all that I need point out is that anyone who links Herman Dooyeweerd’s extraordinarily important framework of domains, modalities, and sphere sovereignty to organizational theory and praxis is on the trail of something big. Really big. (Yes, that is your warm invitation to further study.)

Neil Neilson then introduces us to the notion that tensions within Christian educational enterprises are common, inescapable in this age, and actually should be “welcomed as friends” (cf. James 1:2-8), since these “liberating dichotomies” actually spur our growth and development, both personally and institutionally. He lists six provocative oppositions, and makes a good case for their role in stirring up our leadership and vision in response. Jack Beckman then takes up the baton, looking at the vital issue of professional development as a means of community building within our schools. I view such work as a vital outworking of “the equipping of the saints” (Ephesians 4:11-13), one that Beckman clearly advocates for school leaders.

In Part Three, Drexler’s team moves to the central question of community formation with and for our students. Barrett Mosbacker summarizes the challenges facing our schools in a very informative chapter on strategic stewardship. I found myself agreeing strongly with his comments about the need for an understanding of the economic underpinnings of stewardship and development work in our Christian schools, an area that is regularly bedeviled with sentiment, pietism, and even presumption masquerading as “faith.” Mosbacker’s essay is a call to arms, a medicine that can bring healing in such things; our school community will be strengthened as its leadership adopts a more focused approach in its strategic financial vision. Derek J. Keenan then shifts our attention to the question of curricular leadership. His essay calls us to consider curricular formation to be a wonderful opportunity for gathering all the stakeholders in our educational community around the challenge of creating a dynamic, holistic, Christ-honoring course system for our students. Our curriculum ought to be a profound expression of our deeply-held values, our commitments to the Lord, the world, and each other; Keenan encourages us to act on these beliefs, and to make them real in our schools.

From this platform, it is a natural progression to shift from reaching inwards — building community at home — to reaching outwards. Daphne Wharton Haddad and Susan Schneider Hasseler follow Keenan’s essay by discussing the need to construct culturally inclusive communities in Christian education. For far too long, our “outreach” to our world has reflected a paternalistic “tolerance” (“I put up with you because it makes me feel good.”) rather than a truly transformational way of living. (“We are one in the Lord, and we all have things to teach and learn from each other.” Romans 1:11-12; Galatians 3:26-28; and Romans 12:2…enough said!) Haddad and Hasseler’s call is to reform all aspects of our school community, from relationships to curriculum to classroom practice, to produce a true model of the Lord’s kingdom.

In chapter twelve, Matthew Lucas gives a framework for the very important — and very misunderstood — process of assessment. Too many in Christian school leadership map “assessment” to standardized testing alone. Lucas posits that we must move to a much broader, multi-modal approach to truly assess the effectiveness of what we are doing in our schools. All of this must be done in a way that reflects a Christian worldview in all aspects; a willy-nilly adoption of the techniques of the world without deep reflection on the values of the Lord’s kingdom will actually harm our work, giving us a “form of godliness, but denying the power thereof” (2 Timothy 3:5a; KJV). James L. Drexler follows Lucas by addressing the question of discipline and community building within our Christian schools. Drexler points out the plethora of books on this topic, and then espouses a biblical approach for the development of godly discipline. A proper anthropology allows us to avoid mere sentimentality, and also to avoid a purely legalistic/punitive view of school discipline. The scriptures do provide us with guidelines for a redemptive approach to such matters — 2 Timothy 3:16-17 comes to mind immediately, as an example — and Drexler advocates such a stance. In a community that “cares enough to confront,” many discipline issues can be prevented entirely, or can be dealt with locally and privately, as the Lord instructed us in Matthew 18. For the balance of issues, the agapé community can escalate properly through a sequence of corrective steps, always seeking to give a student the opportunity to truly repent and experience restoration to the community.

Part Three concludes with David L. Roth and Jon Keith’s examination of changing the culture in Christian schools. Anyone familiar with Christian education is aware of the problem; as the traditional Spanish proverb put it quite succinctly, “Que no haya novedad.” Or in modern English, “Let no new thing arise.” (Even more loosely: “All change is bad.”) Resistance to change, regardless of how faithful or promising it is, is a fact of organizational life. Educational leaders who assume that their vision of new opportunities will automatically be accepted by their constituencies is cruising for a bruising; a reading of the life of Moses alone would cure any romanticism on this topic. Roth and Keith advance Jesus Christ as the model for generating change in our schools, and advocate that school leaders take key elements of His leadership as a template for their own practice.

Schools as Communities concludes with Part Four, a survey of our relationships with others. Whether we know it or not, the constituencies that a Christian school addresses include those who may be far outside of our immediate school setting. In chapter fifteen, Bruce Young makes the case for collaboration in Christian education. No community can exist without working together to achieve common goals and a mission shared by all. Drawing on Urie Bronfenbrenner’s ecological model, Young usefully restructures that multi-level model (once again, via Dooyeweerd’s pioneering schema) to produce a biblical framework for envisioning the larger perspectives of our work within the kingdom of God, and under his sovereign reign.

James C. Marsh then moves to the very significant question of the relationship between the educational leader and his or her board. Any leader who doesn’t realize fully the critical nature of this connection is a leader who will probably not last very long in that position. Marsh points out that statistics bear out the fact that there is trouble in paradise: according to a 2005 study, some 70% of all school leaders are fired, and do not leave voluntarily. There is no optimistic reading of this number; clearly “churn and burn” has become the model for many Christian schools. The author surveys the three main models of Christian school governance, and then outlines a number of recommendations for a redemptive, rewarding relationship between school leadership and its board. Only in this way, says Marsh, can we have any hope of reversing the current dreary attrition in Christian school administration.

Scot Headley and Stephen Cathers follow Marsh in their essay on continual school improvement. Drawing an important distinction between assessment and evaluation, Headley and Cathers seek to enhance educational community by the creation of a culture of quality, reflection, and ongoing reformation involving all members of a school. Their school evaluation cycle (Planning, Action, Assessment, and Reflection, 350) is a concise and very useful model for practicing excellence in all realms while simultaneously maintaining close relationships throughout the process. I see this as a very well-focused embodiment of the biblical principle that the apostle Paul stated when he advised Timothy, “Be diligent in these matters; give yourself wholly to them, so that everyone may see your progress. Watch your life and doctrine closely. Persevere in them, because if you do, you will save [that is, ‘benefit and bless’] both yourself and your hearers.” (I Timothy 4:15-16, NIV) In other words, our schools can only progress towards the standards of our Lord in these things if it constantly watches its life and teaching, thus blessing all the members of its community.

In the final chapter, Brian Fikkert reminds us that our schools should be places of shalom, seeking to produce students who fully and radically embody a biblical world and life view. To do this, they will need to be lovingly and wisely trained in how to engage every dimension of the world around them in the name of the Lord’s kingdom. There are significant challenges to every aspect of traditional Christian school operations here, but also prospects for very significant blessings in the lives of every member of a Christian school community as a result. James L. Drexler then concludes quite fittingly on how all these things, wisely and lovingly accomplished in our school communities, can redound to the glory of God, and the praise of Jesus Christ our Lord.

Early in this review, I mentioned the fact that I was curious to see how well Drexler and company delivered on the ambitious promise of the full title of Schools as Communities. I don’t think that anyone could be more sympathetic to their stated aim, but I also have seen enough of educational tomes to be a bit skeptical of whether or not this volume would delight more than it would disappoint. I am pleased to say that my doubts were unjustified, and that my hopes were fulfilled. Schools as Communities does a fine job of treating its subject from a number of vectors, giving its reader a well-balanced view of the challenges and possibilities for leaders in Christian school community building. Even those new to this world — for example, prospective Christian board members, or parents, or staff members — will find this book to be very useful as a guide to the issues and possible answers that they face.

Christian colleges and universities will also find it to be useful as a candidate textbook for undergraduate studies in education, and as an adjunctive textbook (at least) in graduate schools. Certainly graduate and doctoral programs will use this as a survey-level point of departure for further studies, but Schools as Communities will function quite well in that application. The resources listed are a treasure trove for the student, and will provide the researcher with a number of leads for improving their own professional library — always a good thing!

In conclusion, Schools as Communities turned out to be a genuine delight: a pleasure to read, well grounded in scriptural principle, current theory and practice, and embodying the very sort of Christian community that it advocates. What could be better? Consider this to be an enthusiastic recommendation by a person who is not usually impressed by many educational books, even those done in the name of the Lord….

The God of Technology, or The god of Technology

Jim Drexler of Covenant College alerted me to this article on CARDUS.  After reading it I immediately wrote Mr. Evans and asked his permission to post it on my blog, which is graciously granted. 

I believe you will find this article very helpful and informative.  It strikes a very positive and helpful balance for developing a Christian perspective on technology that is neither afraid nor idolatrous.  I also found this article of particular interest because Mr. Evans knows what he is talking about.  Here is an excerpt from his bio.:

Dave Evans is 30-plus year veteran executive of Silicon Valley who offers a range of professional services to rapidly growing companies and personal mentoring to individuals. Since 1990, Dave has been assisting high-tech clients in strategic planning, sales and marketing, new business development, mergers and alliances, growth management, and executive development. Dave's client list has focused on early stage start-ups but also includes Fortune companies including such leaders as Veritas/Symantec, HP, Intel, and AT&T. (He's also negotiated fishing rights for the Inuit in Alaska—but that's a whole 'nuther story).  Prior to consulting, Dave was VP and Co-Founder of software publisher Electronic Arts, led the introduction of the mouse and laser printing at Apple, and has held senior marketing positions with IBM/ROLM Corporation and voicemail inventor and manufacturer VMX (now Avaya).

Since his college days, Dave has had an abiding, faith-nourished commitment to living and helping others live a coherent life—thoroughly integrating soul and role, especially in the realm of vocation …

I also highly recommend that you read the excellent material found on the CARDUS website. 

The God of technology, or the god of Technology?

Posted with permission from Dave Evans.

July 31, 2009 - Dave Evans

After 34 years of high tech work in Silicon Valley, I have found myself drawn into more than a few discussions with people of faith about technology. How we think about technology matters, and I'd like to make some suggestions for these kinds of conversations.

First, let's define what we mean by technology. Dictionary.com (an online definition seems appropriate) defines it as "the branch of knowledge that deals with the creation and use of technical means and their interrelation with life, society and the environment, drawing upon such subjects as industrial arts, engineering, applied science, and pure science." In short, technology is about tools.

All tools—from the first stick Adam used to soften the dirt to the latest wireless LAN software I had to reinstall to transmit this article to the editors of Comment—share the same character: they enable humankind to enhance the execution of human ability. Tools allow people to do the kinds of things they can already do, but do them bigger, faster, cheaper or better than they can without the tool.

Technology is just a tool, so our thinking about it needs to be grounded in a thoughtful perspective on tools—dare I say, a thoughtful theology of tools and technology. The definition of technology which I cited contains three key elements: creation, use and interrelationship. With these defining elements in mind, let's look at two ideas related to technology that I think warrant more thoughtful attention: newness and availability.

Newness

Technology, especially within modern society's understanding of technology, is focused on the new thing brought about by the latest science. Michael Lewis captured this perspective well in his book about legendary Silicon Graphics founder Jim Clark, titled The New New Thing. Why are we so inexorably excited about and drawn to the new thing? I'll argue because God made us that way, and it's a good thing. We are made in God's image; we bear the imago Dei.

One of the first things we learn about God is that he is creative, and in a dynamic way. God does not merely make stuff that lies there. God makes stuff that grows and lives and moves in time, space, history and the unfolding story of God and creation.

An astonishing hint to the nature of things is embedded in the fact that creation wasn't finished all at once in a Big Bang. Why didn't God bring the present world into being with just one quick flick of the divine wrist? He didn't zap the cosmos into completion, but labored at it a while, revealing new wonders day by day. At each step along the way, God reflected on the latest thing and concluded it was good. God created the way he did out of love. The dynamic God conceived and made a dynamic universe, and in so doing, wired the continual refreshment of newness into the very heart of all reality.

I'm not saying all new is good, but good new is very good indeed. We are invited—commanded actually—to co-create with God in order to bring respectful and loving order to this world. We are to engage ourselves in the human endeavor of stewardship to care for all creation in order that all persons, and everything else too, may more and more live into what God has in mind for the world.

It's an amazing adventure, and technology enables us to do that work. As anthropologists well know, tool making is an essential aspect of what makes us distinctly human, and as Christians we understand that it's an essential aspect of what makes us God's image-bearing children. It's a triple win—we get to participate in the innovating of technology (creation) and the application of that technology (use) to do good in the world (interrelationship).

I believe the movement of newness God set in motion in creation and in each of us fuels our healthy attraction to the new that we so experience in our encounter with technology. We in fact worship the (capital G) God of (small t) technology.

Availability

Most of us want the latest available technology. Usually, available technology is the newest thing that works fairly reliably and is economically accessible. When will the next iPhone or cold fusion or a 100mpg car be available?

Those are good questions, but they fall short. The key is not just the technology's availability, but how available it makes us. The purpose of technology is to buy us more time to be available to other things, or to makes us more effective in some endeavour (and so allow us a greater avail upon the world). Good technology is all about availability.

I may here sound as if I'm merely surfacing the age-old technological tension between good technology and good use of technology. While that's a relevant issue, it's not what I'm getting at here. I'm advocating for something less obvious and more profound: an availability consciousness that can transform our relationship with technology, both collectively and individually.

The Christian life is a particular way of life grounded in a continual awareness of God's constant presence and active invitation. Jesus said that he could do only what the Father showed him (John 5:19). Jesus lived in constant availability to the Father, and so should we. That means that all our endeavours and all the tools and processes and techniques and collaborations and organizations that we use to live out our lives are to be engaged, while still retaining a sense of availability to what else is going on and what else God may be showing us. We need to learn a way of being that is contextualized in a larger frame than the current situation, seeing a picture that's bigger than what meets the eye. By always being a little outside our situation, we are actually made more available to be present to the situation; this is an aspect of the freedom we gain by dying to self and becoming alive to God.

Such availability has a very real expression in our encounter with technology. Technology is attractive because of the God-given allure of the new new thing—but it's also "sticky," in that for many of us, it entraps our attention, making us so focused on it that we become less, not more, available. We may have technologically bought ourselves some time, but that time is only valuable (as opposed to merely accessible) if we can direct our use of it from a position of availability. Retaining access to this kind of awareness is what I mean by an availability consciousness. I'm not suggesting we reserve 6% of our brains to constantly chant, "What else is going on?" or "What's God saying now?" The issue is more nuanced than that—it has to do with one's point of view, one's way of seeing and engaging at all times.

Let me give an example. I went to a baseball game with a friend last night and the guy sitting next to us was drunker than he realized. He was also yelling more loudly, crudely and disruptively than he realized. He did not have access to a sufficient degree of self-awareness or self-control to see the impact of his actions. He's probably a pretty decent fellow with fewer beers in him, but neither he nor we could recognize it at the time. We all lost something in the process (he got thrown out, and we were distracted).

That's the critical question—can you recognize your degree of availability? Given the immense power for good and the incredible attractiveness of today's dazzling and elegant technologies, it's easy to lose our availability without knowing it. Ever so subtly, technology becomes the object of our attention, rather than the tool of it. Developing an availability consciousness will help us guard against accidentally slipping into making a god of Technology, rather than responding to the God of technology.

We need to match technology's advances with our own increasing maturity as technology creators, users and observers. Perhaps we can better respond to that challenge by reflecting on what newness and availability have to tell us about technology and its use.

How Facebook Can Affect Your Enrollment, Marketing, and Communication

By Dr. Barrett Mosbacker

According to Sharon Gaudin of Computerworld, a recent study shows that social networks for middle-agers (that’s most of us reading this article) are now a more popular form of communication than email.

I remember that just a few years ago many Christians, including Christian school administrators and teachers, viewed social networks as the exclusive domain of teenagers or were immoral, or both and therefore should or could be ignored.  Such a perspective was a mistake then and is a mistake now.  Social networks are a form of communication and social interaction.  Social networks are neither inherently good nor inherently evil.  HOW they are used determines their value.

According to a report by Nielsen Online (download PDF), social networks are used by two-thirds of all worldwide online users.  Social networks and blogs have become the fourth most popular online products.  The report lists e-mail as No. 5 on the list of users' favorite online tools. Search tools, portals and PC software topped the list.

Other highlights of the report include:

• Putting the growth of social networks – popularity and engagement – into context

• How the audience to social networks is changing

• The challenges facing advertisers on social networks

• What advertisers can do to find the magic formula for advertising in social networks

• Factors contributing to the Facebook phenomenon

• Why localization has won the day in many countries

• Where mobile social networking has taken the greatest hold

• What ‘traditional’ publishers can do in the face of the social network phenomenon

Mind Share

“Of the social networking sites out there, Twitter and Facebook seem to have the lion's share of the mind share these days. And Facebook has the lion's share of the market share, as well. In January, online researcher comScore Inc. reported that Facebook, once thought of as the up-and-coming social network, had overshadowed rival MySpace, with nearly 222 million unique visitors in December compared to 125 million for MySpace.

To back up comScore's numbers, Facebook CEO Mark Zuckerberg noted in a January blog post that the social networking site had hit a big milestone -- 150 million active users, nearly half of whom use the network daily.”

Neilson’s report also shows the significant increase in the time spent on Facebook: In all the markets that the company tracks, Facebook is visited monthly by three of every 10 people online.

Our Parents and Prospective Parents are on Facebook

THE MOST SURPRISING FINDING OF THE REPORT is that Facebook’s greatest growth in global audience numbers has come from people aged 35-49!  Social networks aren’t just for the teenage set anymore.

This is the prime child rearing, school selecting age of the population!

Should We Use Facebook and Other Social Networks to Connect with Parents?

Frankly, I don’t know the answer to that question but I am researching the issue because I believe we should try.  Here are some of the issues to consider.

Our Mindset/Mental Model Must Change

Traditional advertising is one-way communication—the message is pushed or placed in front of the intended customer.

Social networks by definition are SOCIAL and therefore the “advertising” must be a conversation.  According to Nielson, “the point that social network members are co-creators of content and, therefore, have a sense of ownership within the site means advertising should be about participating in a relevant conversation with consumers rather than simply pushing ads on them. After all, it is social media. Advertising shouldn’t be about interrupting or invading the social network experience, it should be part of this conversation.”

This two-way conversation presents opportunities and problems.

Positively, it provides a framework for engaging in authentic conversations about education, Christian education, and our schools.  Facebook, for example, is a wonderful way to provide helpful information to current and prospective parents.

Negatively, we run the risk of false accusations and unjustified negative comments being made by disgruntled individuals.  The social network, if not managed well, could also foster gossip and slander.

In other words, promoting our schools through social networks can be a two-edged sword.

“Messaging within advertising should come from a more authentic, candid and humble perspective.

Social media has, once again, brought word of mouth to the fore as the ultimate form of advertising at a time when traditional advertising is suffering from a major lack of trust.

Nielsen’s analysis of social media conversations back in 2007 and again in December 2008 showed that ‘false’ was the term most closely associated with “advertising”.
Social media has fanned the flames of consumer distrust about advertisers claims. However, at the same time social media has provided the motive, opportunity
and means for advertisers to engage consumers in a more open and honest way.”

Building Trust and Friendships with Parents?

The report goes on to note that “social networks are ultimately about friendships, where members add value to each other’s lives through interaction.  Therefore, advertising should follow the same philosophy of adding value through interaction and consultation. Fan sites or sponsored groups are, perhaps, one of the ore successful examples of social network marketing that touch on the principles of interactivity and adding value …

However, the challenge for advertisers is that discussions within these groups won’t necessarily align itself with the brand-designed messaging. Much like a friendship, marketing on social networks requires continual investment – in terms of time and effort as opposed to financial – to be of value to both parties.”

In other words, some of the conversation on a Facebook fan page for our school will not reflect the message that we are trying to communicate.  Some of the comments posted by participants may be blatantly false. Although this presents a significant problem, it also presents an opportunity—an opportunity to correct false information, rumors, and gossip and to share positively the philosophy and impact of Christian schooling.  Doing so of course requires that someone from the school be fully engaged with the Facebook site.

What Do You Think?

• Does your school have a Facebook presence?  If so, why?  If not, why not?

• If your school has a Facebook presence, how has it worked?  Has it been a net positive experience or a negative one?

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