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J. Scott Shipman, the owner of a boutique consulting firm in the Metro DC area that is putting Col. John Boyd’s ideas into action, is a longtime friend of this blog and an occasional guest-poster.

Book Review: The New Digital Storytelling

by J. Scott Shipman

Bryan Alexander’s  The New Digital Storytelling, Creating New Narratives With New Media is an excellent, highly readable, and comprehensive treatment of storytelling in our digital world. Dr. Alexander manages in 230 pages of text to capture the universe of available methods, processes, resources and tools available to storytellers, as of 2010. His 36 pages of notes and bibliography includes an exhaustive list of websites and sources used.

Dr. Alexander aimed his book at “creators and would-be practitioners,” storytellers looking for new digital ideas, to include teachers, marketers, and communications managers. Whatever your background, he assures in the introduction, “herein you will find examples to draw on, practical uses to learn from, principles to apply, and some creative inspiration.” I can’t speak for those in the target audience, but as one with but a casual interest in storytelling, I can say Dr. Alexander delivered! Over the course of the couple of days of reading, I came up with about a half-dozen ideas and discovered my MacBook Pro has a lot more under the hood than I ever appreciated or used.

That said, Dr. Alexander warns that his book is not a “hands-on manual” on the tech media discussed. In fact, he assumes the reader will not “be a technologist” and the material is presented accordingly. He says:

“The New Digital Storytelling straddles the awkward yet practical divide between production and consumption, critique and project creation.”

The book is divided into four parts:

Part I Storytelling: A Tale of Two Generations

In Chapter 1 Dr. Alexander provides an unambiguous meaning to digital storytelling: “Simply put, it is telling stories with digital technologies.” The medium providing this review to you is my digital story about the book. But that is just the beginning; just about every digital device imaginable is being used to tell stories; blogs, social media, videos, and even in Twitter’s 140 character limit, storytelling genres are emerging [readers at zenpudit.com will recall Charles Cameron’s use of Twitter feeds following UBL’s death]. As Alexander points out, “no sooner do we invent a medium than do we try to tell stories with it.”

In Chapters 2 & 3, Dr. Alexander provides a history of digital storytelling in two parts; part one is what he calls “the first wave.” From foundations in the 70’s and 80’s (his reference to the 1983 movie War Games brought back memories) to the evolution and importance of hypertext. Alexander asks, “How do hypertexts work as digital stories? Users—reader—experience hypertext as an unusual storytelling platform. We navigate along lexia (“multiple readable chunks”) picking and choosing links to follow.” This point truly “clicked” for me; one of the pleasures of reading zenpundit.com is the ubiquity of supporting links and how sometimes these links lead to unexpected, but valuable adventures. Often I’ve landed in a place I would never have found if not for the first “story.” Alexander writes that Web 2.0 has allowed for “the ability to create content for zero software cost is historically significant, and now par for the course.” He points out with the ubiquity of hardware (both PCs and mobile devices) and the social element (social media, for example) a means of of delivery and an architecture are in place where potential storytellers have a low barrier to entry—to get their story out. Alexander includes gaming devices (mobile and console) in the review of the Web 2.0 phenomena.

Part II New Platforms for Tales and Telling

Chapter 4 is a comprehensive review of Web 2.0 storytelling and the fragility of systems existing today, but perhaps gone tomorrow. Dr. Alexander covers distinct types of blogs used in sharing stories; blogs are ubiquitous and the barriers to entry negligible. He covers epistolary novels and diary/journal-based stories and provides numerous examples. One example was News from 1930, which “posts selections from each day’s Wall Street Journal” during the early days of the Great Depression—in essence, a blog as a realtime history lesson. But as we know, the blogosphere is bigger than history, there also exists a market for various fictional stories which include reader interaction/collaboration. Also included are examples of character blogging (as Alexander notes: “Bloggers are characters”) where personalities are revealed over time in a serial nature. Twitter has developed into a unique format for storytelling, forcing the user to pack as much as possible in precious few words/characters. Wikis, social images and Facebook are also covered and explained in ways that made me think about “how” I use social media.

Chapter 5 covers in detail social media storytelling…and this is one of my favorite chapters. Alexander explains podcasts in a way that was accessible and in a way that made me want to “do” a podcast! A podcast is limited to audio, but a web video places a whole new spin on our ability to digitally tell our stories. Chapter 5 is rich in resources and insight.

In chapters 6 and 7 Alexander discusses gaming and storytelling. This may be the part of the book that was over my head (I’m dubious of the real utility of “gamification” in a meaningful/productive way). One sentence did jump off the page: “One key aspect of game-based storytelling is the immersion of the player in the story’s environment.” Indeed, “intimacy” is an enormous missing ingredient in more than storytelling and absolutely necessary in proficiency in just about any endeavor. One other sentence made a big impression: “Children also learn a deep secret about art, which is that the less detailed the representation of a character, the easier it is for us to identify with him or her.” I believe guys like the internet Oatmeal guy and the creator of Zen’s recent post  have figured out this phenomena isn’t limited to children.

Part III Combinatorial Storytelling; or, The Dawn of New Narrative Forms

Chapters 8 through 11 covers the networked book, mobile devices, and alternate reality games. The networked book resonated with me because of something from my distant career on submarines (early 80’s); we would write a story where periodically storytellers would add a sentence and half to an evolving text. The results were always amusing and never predictable. Networked books sound very similar to our collaborative efforts 30 years ago, but with the ubiquity of digital tools, opportunities abound. For example “transmedia storytelling,” where “story content is distributed across multiple sites and media; the movie trilogy, an anthology of animated films, comics, computer games, a massively multiplayer online game, Web content, and additional DVD content.” This dispersion of story content and the variety of venues allows users a more “immersive experience”—-the intimacy Alexander described earlier. Mobile devices are literally changing just about every aspect of our world from political meetings, classrooms, clinics “now that those present can hit the Web for fact checking or peer support.” An excellent recent example was the squashed attempt of the United States Naval Institute’s board to change the organization’s mission. Platforms like Twitter, Facebook, and LinkedIn were used to get the word out to members who took action. New tablet devices will continue to drive this phenomena. Alexander’s treatment of alternate reality games revealed “worlds” created with our world by game participants of such products as Second Life.

Part IV Building Your Story

In the final chapters, Dr. Alexander provides example of “how to” build a digital story, using the classic Center for Digital Storytelling workshop model. For me, this was the most thought-provoking section. The description of how a workshop is conducted, the questions used to prompt creative/insightful “story-able” thought is worth the price of the book. Alexander inventories the software available for audio, images, video editing, publication, concept mapping, and other production tools. This inventory of tools describes the appropriateness of each with respect to the level of experience of the storyteller. Digital storytelling in education is covered in Chapter 14 and is a rich resource for parents and educators who want to leverage the digital world.

The New Digital Storytelling should be the standard guide for anyone who wants to use all the new digital gadgets available to tell their story; this book is an excellent one-stop resource. I plan to use what I’ve learned in the expansion of my family tree history to an A/V platform and have already built a to-do list to get started.

One closing thought; the irony isn’t lost that this “book” about digital storytelling is made of paper, glue, and ink. I can only imagine what an adventure this would be if presented digitally where all the links were connected…a digital story on how to tell digital stories.

The New Digital Storytelling comes with my highest recommendation. Get this book, use those tools, and tell your stories.

[ By Charles Cameron ]
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I’m always on about the power of polyphonic thinking, right? Okay, IMO, these two pieces are well worth reading in stereo:

http://www.galacticempiretimes.com/2011/05/09/galaxy/outer-rim/obi-wan-kenobi-is-killed.html
http://www.nytimes.com/2011/05/02/world/asia/osama-bin-laden-is-killed.html

h/t @abumuqawama

[ by Charles Cameron ]
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McGill grad student and blog-friend Christopher Anzalone (Ibn Siqilli) has blogged the al-Qaeda Statement on bin Laden’s Death (see above), and the International Centre for the Study of Radicalisation (ICSR) has posted an English translation.

The statement is headed “In the name of God”, declaries its authorship to be “The al-Qaeda Organisation – General Leadership”, uses the epigraph “You have lived in glory and died as a martyr” and is titled “A statement about the dignity and martyrdom of Sheikh Osama bin Laden, may Allah have mercy on him”.

A few quick notes on the ICSR text:

Bin Laden is described as:…

the mujahid leader zahid [aesthetic] muhajir [immigrant], Sheikh Abu Abdullah Osama bin Mohammed bin Laden

I am pretty sure the meaning of “zahid” is closer to “ascetic” (pious, self-denying) than “aesthetic” – a not infrequent confusion — and “mujahir” which I have seen translated both “emigrant” and “immigrant” today, means one who, like the Prophet leaving Mecca for Medina in what is known as Hijra, has left his home in service to God.

He was killed in a moment of sincerity where he combined words and actions, with dawah and proof to join the caravan of great leaders, loyal soldiers and honest knights who refused to let their religion fall to a lower status …

The phrase “honest knights” is of interest, with its suggestion of chivalry (and thus implicit link with Salah ad-Din / Saladdin).

He faced weapons with weapons, force with force, and he accepted the challenge of arrogant forces who came with machinery, weapons, aircraft, and troops to subjugate the people. He was neither weak before them, nor did he capitulate.

I take this to be a counter to American statements that he was unarmed: he may not have had a weapon to hand at the time of death, but in a longer perspective he was a fighter who “kept fighting a battle with which he was familiar, and from which he did not desist” as the next phrase has it.

Then comes an astonishing rhetorical flourish to describe the man who brought down the Twin Towers, a sort of triumphant book-ending of the two moments:

However, he challenged them face to face, like a towering building which no one can surmount.

We should compare here his own remark shortly after 9/11, “What was destroyed were not only the towers, but the towers of morale in that country” and again in 2004, “… as I looked at those demolished towers in Lebanon, it entered my mind that we should punish the oppressor in kind and that we should destroy towers in America…”

Here, from the perspective of AQ Central, is his mortality, and the form that his immortality will take:

… the life of the Sheikh of jihad of our times has ended, so that his blood, words, stances, and finality will stay as a spirit that will run through the body of Muslim generations for years to come.

See also (for what I’ll call “metaphoric immortality”) al-Awlaki’s description of a person like Qutb, who “wrote with ink and his own blood” and others like him, “and after they died it was as if Allah made their soul enter their words to make it alive; it gives their words a new life”.

I have no doubt that the symbolic tone of the piece will have powerful impact on peoples – Arab and Pashtun among others – with a keen ear for poetry:

The blood of the mujahid Sheikh Osama bin Laden is more precious to us and every Muslim than to simply be spilled in vain. We assure there will be a curse hunting the Americans and their agents, chasing them both outside and inside their countries. Soon, God willing, their joy will turn to sadness and blood will mix with their tears.

Finally and fairly ironically – it is dated 3 May 2011 but was issued on the forums today, May 6 — the piece ends with this warning:

We are warning the Americans against humiliating the corpse of the Sheikh or mistreating any of his dignified family members whether alive or dead. The corpse should be delivered to the families. Any mistreatment will only increase your hell, for which you will only have yourselves to blame.

I am sure others will view this document from different angles and provide further informative commentary – these are the pieces of the picture which drew my attention.

[ by Charles Cameron ]

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Dr. Timothy Furnish, the author of Holiest Wars: Islamic Mahdis, their Jihads and Osama bin Laden and a keen student of both Shi’ite and Sunni Mahdism, proposed on Twitter yesterday:

Without UBL’s body (or at least pix) claims will come soon that UBL merely “occulted” (like 12th Imam), not dead, and will return.

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It might be thought that occultation (ghayba) was a Shi’ite concept, extremely unlikely to be espoused by the Sunni (and indeed Salafist) followers of bin Laden.

What exactly is meant by the term “occultation”?

Gershom Scholem in his definitive study of the Jewish heretical messiah-claimant (and eventual Muslim convert) Sabbatai Sevi quotes Elias Bickerman‘s “study of the ideas of occultation in early Christianity and in the cult of the apotheosis of the Roman emperors”, in which the hero “by the grace of God, is liberated from death at the very moment of death, and is removed to Paradise, Heaven, or a distant land where he continues to live in the body.” (Scholem, Sabbatai Sevi: The Mystical Messiah, 1626-1676, p. 923)

Scholem uses the term “occultation” to describe the belief of Sevi’s followers after his death in a way which illustrates comparable beliefs among both Christians and Shi’ite Muslims (p. 314):

In itself the doctrine of occultation could also point to Shi’ite Muslim influence. In the theology of the more radical Shi’ite groups the doctrine of the the occultation of the imam was widely accepted. But in the historical context of Sabbatai’s biography before his apostasy, such Shi’ite influence would seem highly improbable. The messiah — according to Sabbatai’s and Nathan’s teaching — will, then, not die, but will be translated to higher worlds. The idea would agree well with what we know of Sabbatai’s illuminations and the concomitant psychological experiences of exaltation and ascensions to the celestial lights. It is not impossible that conversations with Christians suggested to Sabbatai the very congenial idea of the messiah’s transfiguration.

And notes of this Jewish variant (p. 923):

The Sabbatian doctrine of occultation was not borrowed from other systems but — as happens more often in the history of religions — is the result of similar structures of faith.

More recently, some followers of the late Lubavitcher rebbe have proposed that he is “hidden” and will return… See, for instance:

Since the Third of Tammuz, we are no longer able to physically see the Rebbe King Moshiach. The Rebbe remains physically alive just as before, it is only to our eyes that he is concealed. Therefore, we call this a day of concealment, and many refer to this as the “last test.”
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— from the brochure “Chasidim Proclaim to the Lubavitcher Rebbe: Long Live our Master, our Teacher, our Rebbe King Moshiach Forever and Ever” as quoted by Rabbi Chaim Dov Keller

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That’s the sort of background I’d want to have, before dismissing Tim Furnish’s suggestion out of hand. The Qur’an, after all, states at 3.169:

Think not of those who are slain in Allah’s way as dead. Nay, they live, finding their sustenance in the presence of their Lord…

Having said that, it is also true that the Prophet himself treats the notion of his own return as a metaphysical “wish” rather than a realistic possibility, in the hadith attested in both Bukhari and Muslim:

I wish that I could be killed in the Path of Allah, then be brought back to life, then be killed, then be brought back to life, then be killed.

It will be instructive to watch how the narratives of bin Laden’s death and/or continuing life develop.

[ by Charles Cameron ]

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Okay, someone wasn’t reading his Sherlock Holmes…

Consider this a very minor contribution to the ongoing discussion of the benefits of a liberal arts education in connecting analytic dots (or avoiding those who connect them).

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Refs:

Wikipedia, Pattern Language (background), and Christopher Alexander, A Pattern Language (one of the very great books).