More thoughts on crowdfunding

Almost three months ago I posted my thoughts on Amanda Palmer’s TED talk, and I hinted at the end that The Saint John of Damascus Society would be trying its own hand at crowdfunding. We unveiled the project on 16 April, and I’m happy to be able to say that when the clock ran out at 11:23am on 16 May, this is how things looked:

sjds kickstarter final tallyMany thanks to all who pledged; there is much more to come where this project is concerned, so if you want to support us as we go forward, you most certainly can — just click here for SJDS’s PayPal button. If you don’t want to do it electronically, that’s fine too; send a note via this form and we’ll work something out.

To share some observations about the campaign that hopefully others might find helpful –

We really learned a lot by just muddling through on this one. The original thought was, hey, let’s make pledging as economically accessible as possible. We want lots and lots of $1-$50 pledges, not a smaller number of $100-$1000 pledges, and we structured the pledging rewards along those lines. The first video was also basically just my disembodied voice presenting a Keynote slide deck as though I were doing a grant proposal. There were a lot of issues that I felt we had to overcome; we’re a new organization without any kind of a built-in audience or name recognition, so we’ve got to sell who we are, we’ve got to sell the project as a whole, and we’ve also got to explain the breakdown of the phases and exactly what is being paid for when. Also, we don’t have any rights to any musical excerpts ourselves, so we seemed limited to what we could do visually. Anyway, I made the snazziest slide deck I could, narrated it as clearly as I could, converted it to QuickTime, and hoped that it would speak for itself.

I got some criticism on the video; too long, too dry, no one’s going to watch it, you pause waaaaaaay too long in between composer names, you sound like Seth Rogen(!), etc. I also got some praise on the video; it’s really compelling how you lay it out, you say everything that needs to be said, etc. The lines seemed to be somewhat age-based; in the end, we went with it.

We launched the day after the Boston Marathon bombing. That was actually really tricky; we were ready to go by the end of March, but we had some administrative hurdles to clear. We decided to launch on 16 April so that we’d be going after tax season — then the bombing happened. We couldn’t really delay any longer because we need to start making arrangements for the fall, so we went with it, and we acknowledged the bombing in our launch blog post. Well, okay, but then the bishops in Syria got kidnapped, which has (appropriately) captured a particular segment of Orthodox social media. All we could do was do our thing, acknowledging that things were happening in the world as it was possible to do so, but I’d be lying if I said that I thought it didn’t hurt us; and, yes, I feel terrible for even acknowledging that. There are things far more important than Kickstarter campaigns.

Regardless, we had a good first few days. We passed $2k in a week, which was ahead of the clock. The trouble was, then we plateaued. We had a few days where we got barely $300 in pledges total. Uh oh, I thought to myself. What’s wrong here? Well, maybe a few things, a friend of mine suggested. The video needs music, the video also needs a face since people give money to a person and not an idea, and you need higher pledging reward levels. Yes, fine, having accessible pledging levels is good, but you don’t want people who want to give more to feel like you don’t want their money. Okay, points taken; with Holy Week coming up, I thought that perhaps we could come up with a new video to reinvigorate the campaign after Pascha; meanwhile, Cappella Romana was kind enough to grant us permission to use some musical excerpts, I restructured the pledging so that there were some higher reward levels, and I also happened to take this picture:

first kickstarter theo pictureWell, right then I knew what to do — promise on the Facebook page that every pledge would generate a new picture of a smiling Theodore.

The combination of the pictures and the higher pledging levels got us another $1,000 of the way there or so, then it was Holy Week. We announced a pause during Holy Week, and posted only links to hymns appropriate to the given day of Holy Week, in various musical styles.

Meanwhile, I was thinking, how do I make a new video? Like, physically and technically, how do I do it?

This turned out to be a question of knowing what I already had. Turns out you can get an attachment for under $20 that makes your iPhone tripod mountable, and the iPhone 5 isn’t a half-bad portable video camera. Also, I found out that iMovie is pretty easy to use, all things considered. So, I got some of my board members on camera at my Paschal lamb roast talking enthusiastically about the project, devised a Theodore-centric framing device, and on Bright Monday I put up the new video, with ten days left to go in the campaign. Within two or three days, the campaign had picked up considerable renewed steam.

There were other issues, though; we got some very puzzling reactions, as well as non-reactions, in certain circles. Some people really wanted to make sure their special interest would be represented before they pledged. “Promise me that one of your composers will include some prostopinije and I’ll pledge, otherwise no deal,” one person said; needless to say, there was no deal to be had, since that’s a creative decision that isn’t up to me, but rather to the composers. (I will say there were a couple of prostopinije partisans who asked very pointed questions; anybody who says Byz chant folks are myopic has never talked to these guys!) Some people didn’t understand that this is intended more as a concert piece than something for liturgical use; other people understood very well that this will be a concert piece and thought that Orthodox composers had no business being involved in such things (one particular jurisdictional music representative said to us, in a nutshell, that the very existence of this project violated most of everything that he had tried to tell people about sacred music over the years, and he saw no good reason to support it), others really didn’t understand why we would bother with the whole science-faith thing, etc. Then there were those who either just completely shrugged it off or who were broke and for whom even $1 was simply too much. It’s possible that we underestimated just how many people for this is true who might otherwise be interested in what we’re doing; I’m not sure. In any event, trying to raise awareness in two major avenues of contact for Orthodox musicians produced a certain amount of verbal goodwill (and even there less than perhaps might have been expected, given that the people involved in the Psalm 103 project are largely longtime friends of these groups) but relatively little in the way of pledging.

(Also, I got into a discussion with somebody who was formerly a mover and a shaker in one of the Orthodox music organizations that has been, shall we say, regrouping for a while; this person was in the main supportive, particularly once it was made clear that this work was intended paraliturgically, but did raise the issue that, if we had the resources to start the Saint John of Damascus Society, why couldn’t we have directed those resources to revitalizing an organization that already existed? Alas, as I explained to this person, we actually tried that route quite early on, only get to diddly squat in the way of any kind of interested response.)

What ultimately really worked was when all of our people figured out how to better leverage their own social networks; mine only got us so far, as I expected, but when our board members started directly engaging their own friends and family, it generated a lot of momentum. By the last couple of days in particular, it had become a real horse race, and the drama seemed to produce a number of pledges all on its own. We finished off the campaign with three $1,000 days in a row, and we still got another $400 in pledges in the 12 hours after we hit the goal. By that point, people wanted to back a winner.

So, what are the lessons here? I could make a number of observations, I suppose — for example, the people with a direct, active interest in your project are not necessarily the ones with the resources to support it, and even if they do have those resources, even minor philosophical divergences can be enough to keep them from giving. Thus, you need to be able to sell the idea to people with a more casual, indirect interest. To do that, you need, frankly, a gimmick, you need to not be boring, and you need routes through your social network to reach those people.

Also, acknowledgment goes a long way. In our higher pledging levels, very little of material value was promised as a reward; it was more a question of how far along in the life of the project will somebody continue to be recognized. While our topmost couple of reward levels got no pledges, we got a surprising number of $500 pledges, and that recognition is the main thing they’ll get.

Judging by the number of notes I got last Thursday saying “Wow, congratulations! I didn’t think you’d make it!”, we’ve gotten some attention as a result of successfully getting funded, and that attention is worth something. The thing is, the next couple of phases after this composition phase are going to be exponentially more expensive than this one. We perhaps could have raised the money through more conventional means, but what we wouldn’t necessarily have on the other side is the 143 people we have who now have an active, vested interest in seeing this project develop, progress, and succeed. Those people will be able to help us raise at least some of the money for the next phases, and we’ll be able to point to them as a built-in audience when we’re trying to sell the project to bigger donors and granting agencies.

Anyway — I’m glad it worked out one way or the other, and I’m glad to have a counterexample to my more pessimistic assessment of crowdfunding. If there’s a way what we learned during the campaign can help others launching these kinds of projects, so much the better.

Onward and upward; we’ve got a lot of work to do now. Thanks again to everybody who supported this!

happy theodore

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An update on The Saint John of Damascus Society’s Psalm 103 project

Christ is risen! Truly He is risen!

If it’s not one thing it’s another — exams, grading for finals week, Holy Week, and then I’ve also been working on promotion for the Saint John of Damascus Society’s Kickstarter campaign for the Psalm 103 project.

The campaign is proceeding apace; we’re getting into the home stretch, and we still need everybody’s help we can get to get across the finish line. One very cool thing I can share is that during Holy Week, we got word that a public presentation of our work on this project had been accepted as part of Indiana University’s fall co-curricular program Themester.

Here’s an update video we just posted:

Thanks very much for your support!

Newly posted: Hansen and Quinn, notes and answers, Unit VIII

As I promised when I posted the notes for Unit VI, for every $150 tipped, I promise to get the next unit posted within a week. I have to be honest, between Orthodox Holy Week and the end of the semester, I’m a day late (the $150 threshold was met a week ago yesterday), but hopefully I may be forgiven this time. In any event, here you go – I have posted the notes for Unit VIII. Many thanks to all of you who have taken the time to tip.

If you’re looking at this before 16 May 2013, perhaps also consider pledging to this other project I’m working on; if you do that, I’m happy to count that towards the $150 threshold. Just let me know via a comment that that’s what you’re doing, and once the pledge is recorded I’ll update the total here.

As always, if you’ve got corrections, questions, or comments otherwise, let me know — enjoy!

For your consideration: Psalm 103 for the Creation of the Whole Cosmos

Today, the Saint John of Damascus Society unveiled a project that we’ve had in the works since last summer — a collaborative setting of Psalm 103 by a group of Orthodox composers from different musical traditions, inspired specifically by last summer’s announcement about the discovery of the Higgs boson. We’re funding it through Kickstarter; here’s the link. I’ve said pretty much everything I have to say about it on the SJDS blog, but the thing I’ll add is that we’ve intentionally gone with rewards for smaller gifts to maximize numbers of people participating over zeroes on a check.

So, take a look — please help spread the word, on Facebook and elsewhere, please pledge if you feel so inclined, and please pray for us as we undertake this effort!

A word about where we’ve wound up…

In January, we started attending Holy Apostles Greek Orthodox Church in Indianapolis. I had been there once before; they had hosted one of the Indianapolis-area Sunday Vespers services that occur during Lent two years ago, and I was invited to help chant by one of the people who helps coordinate those services. Everybody at the parish was very warm and welcoming, as well as seemingly appreciative of the chanting help, and I’ll tell you what, if the drive hadn’t been such a conceptual barrier at that point (and if Flesh of My Flesh hadn’t been in Germany for the year and therefore not able to participate in such decisions), I would have started going there regularly right there and then.

So, when it became clear that a change of air was inevitable and necessary, my first thought was Holy Apostles. It wasn’t the shortest drive (~1:10), but it also wasn’t the longest, and the memory of them being as nice to me as they had been had really stuck with me in the intervening year and a half. We decided to go after the New Year, on a more or less non-committal basis; however, it’s not stretching things too far to say that that first Sunday, they rather insistently adopted us, and we’ve been there ever since, missing only a Sunday in February when all three of us were sick as dogs.

This community has extended us a lot of hospitality, and has been such a wonderful counterexample to the trope of “unwelcoming cradle parishes”. These people have bent over backwards to make us feel welcome; they have fawned over Theodore, they have taken a lot of time to get to know us, they have opened their homes to us, and really have done more than I would have ever expected based on previous experiences to make us feel like part of the family. Some of the interactions with Theodore have been particularly touching; for example, a yiayia yesterday suddenly came up to him and said in Greek, “Come on, little one, come with me,” and just whisked him off to the front of the nave. “We’re going to see Christ,” she said, taking him up to the icon. “Kiss Christ,” she said, holding him up to it. “He loves you very much!”

As regards chanting, they talked to me about it our first Sunday there, and I was actually planning on just standing in the congregation with my wife and child for a month or so, but when we came back the second Sunday, let’s just say that I found myself unambiguously summoned. At any rate, I have been able to contribute what makes sense to me to contribute, and it has worked well. The other couple of cantors, a couple of Greek gentlemen who belong to the previous couple of generations, have been very generous and just as hospitable as everybody else; they want me to sing what I’ve been trained to sing, be it in Greek or English, and it seems to have been received well thus far. Others in the congregation have been very helpful in terms of helping Megan with Theodore, and that’s also been very much appreciated.

I also have to say, acoustically, it’s a nice little church in which to sing — that is to say, while it’s not a resonant cathedral, I also don’t feel like I have to push at 200% every time I open my mouth to be heard. It’s a favorable enough acoustic that it’s pleasant to sing and I can still talk at the end of the morning. Holy Apostles meets in the freestanding side chapel of a large Disciples of Christ congregation in central Indianapolis; it is a really lovely building, and they have been able to do a lot with it. While it’s not exactly spacious, it’s basically everything they need, and it works just fine for the most part. The cantors wind up standing in the sanctuary, but that’s a practice with ample historical precedent, I suppose, and it works well enough with the space considerations.

Right now, Holy Apostles only meets every other Sunday — as a small community getting established in a rented space, it’s what they feel is the most practical thing for them to do right now, plus they are only serving Divine Liturgy on the Sundays they do meet, not Orthros (another practical necessity, since the host congregation uses the chapel for an early morning service). That has its upsides and downsides for us — it’s meant we haven’t felt like we’ve missed much by commuting, certainly, and we have a relatively easy Sunday morning when we go, but it’s also been hard to feel like a rhythm has gotten established, and it underscores that, as wonderful and embracing as everybody has been, we’re at some distance from the community.

holy trinity frescoing2The lemonade-from-lemons that I’m trying to make from that is chanting at Holy Trinity Greek Orthodox Church on Holy Apostles’ off-Sundays; that’s been harder, because while they do Orthros, it starts at 8:15, so I’ve got to leave here around 6:45am. There are a couple of other couples/families in our peer group who are also driving up there semi-regularly, so how we’re trying to work it for now is I go up for Orthros, while Megan and Theodore come up with one of the other families. Holy Trinity has also been very welcoming to us, and their protopsaltis has been extraordinarily gracious in letting me help, given the irregular basis that I’m there. They’ve also just completed the first major stage of frescoing their new building; iconographer Dr. George Kordis and his team were in residence for a few weeks, painting the dome, the cornices, and the sanctuary. When we were there last he had just finished, and he gave a fascinating talk about the work they had done; the talk alone was worth the drive for the morning.

So, that’s how things have shaken out for us for the time being. We’re members at Holy Apostles, while also floating to Holy Trinity semi-regularly on Holy Apostles’ off-Sundays. I may also float to St. George every so often after this summer; I’m doing an intensive first-year Arabic program, and while I have scholarly applications for that, I’m also doing it, at least in part, to gain some facility with it as a liturgical language. So, we’ll see.

If I may — twice-monthly service schedule aside, if you’re looking for an Orthodox parish in the Indianapolis area, Holy Apostles really is a lovely, warm, and welcoming group of people, and their priest, Fr. John Koen, is a very kind and soft-spoken man who’s got a lot to say of substance, but he won’t beat you over the head with it. By all means come visit, and please find me and say hi if you do. (You can find them on the web as well as on Facebook; in both cases the presence is still developing, but the core details are there.)

One more hurdle cleared…

As noted back in January after I passed my Latin exam, yesterday was the date schedule for my oral qualifying exams. Preparation these last two and a half months has involved familiarizing myself with a bibliography of ~70 books (30 Roman history, 15 ancient Greek history, 15 medieval history, 15 relating to my dissertation topic), making sure I can talk with some authority about all of those areas of historical inquiry, as well as keep in my head the broad sweep of those histories, and produce (and be able to justify my choices for) syllabi for undergrad survey courses in ancient Greece and the middle ages.

Simple, right?

What I found during my preparation is that the hardest thing for me to do was keep the big picture in my head. This makes a lot of sense, really; most people start with a survey and then gradually narrow their focus. Because of how I got here, I really started with the details I was already interested in, and then had to figure out how to broaden my perspective so I could contextualize those details in a wider discussion. At some point I had to sit down, make a huge timeline from 753 BC to 1453 AD, divide it into periods, and force myself to refer to it constantly.

Anyway, without getting into a transcript of the exam, my committee members seemed pleased enough to tell me yesterday afternoon that I had indeed passed. The issue I describe above came up in their feedback, and what they said about definitely made sense and was helpful in terms of figuring out how to frame things in the future, but they didn’t treat it as a showstopping issue by any means.

It’s a step that feels very good to have done, and I left the room yesterday with both a sense of accomplishment (to say nothing of gratitude to my committee and everybody else who has helped get me here). So, on to the next step. I have a dissertation prospectus to defend now, and we’re trying to button that date down right now. It looks like it might be sometime during Orthodox Holy Week, possibly Holy Friday; we’ll see how it all shakes out. Once that’s defended, then I’ll be ABD (“all but dissertation”), and while I know this isn’t the case for everybody, the dissertation is the part I’m really looking forward to.

Your prayers up to his point have been greatly appreciated; your prayers moving forward are equally craved. I’m getting there, bit by bit…

Introducing Red Egg Review

RERlogoLast summer, I was part of a conversation that was lamenting the state of some higher-profile efforts at Orthodox intellectual and cultural engagement. They tend to be reactionary, so the discussion went, they tend to be anti-intellectual, and worse, they tend to be filled with poorly-written reactionary anti-intellectual diatribes masked as legitimate intellectual engagement. I certainly have had my own experiences with various instances of this problem over the years, and while I’m not exactly the lefty that some of the other participants in the discussion were (here I must stress this as the money quote at that posting: “I am as strongly suspicious of a group claiming right-wing politics as being coterminous with the Christian faith as I would be of similar claims about the relationship of Christianity to left-wing politics”), I nonetheless shared many of the concerns.

Anyway, after the planning discussions seemed to point to a particular course of action that I didn’t think I would have much time to be actively involved with given my other organizational commitments and what I was trying to accomplish this academic year, I retreated into passive observer/occasional respondent mode. Then, last fall, the editors contacted me, asking if I’d be willing to write a review of Peter Brown‘s latest book, Through the Eye of a Needle: Wealth, the Fall of Rome, and the Making of Christianity in the West, 350-550 AD. I could be, I suppose, referred to as a “great-grandstudent” of Brown’s; my advisor was an advisee of John Matthews, whose D. Phil. Brown supervised. For a seminar a couple of years ago my advisor was able to get a draft chapter of Through the Eye of a Needle from Brown for us to read, so I was already ostensibly familiar with where he was going with it, and I needed to read it for my exams, so I was happy to sign on.

I’m happy to announce that Red Egg Review is now live, as is my piece on the book. I haven’t had a chance to read all the other articles yet, but the other contributors are a great group of friends and colleagues; Daniel Greeson is a dear friend for whose wedding I was a groomsman, Davor Džalto spent a year here at IU and attended All Saints during that time, Terry Cowan and I got to know each other a bit at the 2011 Byzantine Studies conference, and while I haven’t met the others in person yet, among them Sam Noble is somebody I’ve been corresponding with for some time about various issues scholarly, Arabic, and beyond, and he’s one of the good guys, to say the least.

Anyway, it looks like those conversations from last summer have turned into something worth your time (whether or not my book review actually is, never mind that now, but it was a useful exercise for me, at least). I don’t agree with everything my colleagues throw out there, and that’s entirely okay; the point is not to present an ideologically monolithic point of view — neither Terry nor I, at least, would have been asked to be involved if that were the idea. Rather, the objective is to present a model of Orthodox Christian intellectual and cultural engagement where the participants are able to present, in a manner both honest and consistent with the Orthodox faith, a diversity of viewpoints, while also seeking to do so in a way not entrenched in unhelpful political or ideological narratives. At first blush, at least, it looks like they’ve succeeded with this initial effort, and I hope it just gets better from here. I’m proud to have been involved in whatever minor fashion; may God give the increase.


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