I Can’t Take This:

Dark Souls, Vulnerability, and the Ethics of Networks

Released in 2011 to near-unanimous critical acclaim, the action role-playing game Dark Souls was hailed by many as a return to old-school gaming principles that eschewed overly-detailed narrative exposition or player tutorials in favor of a trial-and-error design philosophy and strong risk-versus-reward approach to in-game deaths. Many critics praised the game’s ability to cultivate a type of psychological torment (but also potential for satisfaction) via its unforgiving gameplay, as echoed in Keza MacDonald’s original review of the game where she states “Dark Souls’s design is so consistently dark and twisted that it actually starts to encroach on your mental well-being after extended play” (McDonald, 2011). Despite the emphasis on what was seen as a return to older design principles, equal attention was paid to the game’s radically innovative approach to online multiplayer. Unlike many other online role-playing games that operate through persistent shared universes—or, games that create virtual spaces where dozens or even hundreds of individuals can interact with each other in real time—Dark Souls operates primarily through asynchronous, indirect, or highly-restricted player interactions, such as its famous anonymous user-generated notes posted throughout the world. Such a novel approach to online multiplayer was described by Kevin VonOrd as an “unusual and wonderful contradiction” insofar as Dark Souls makes players “feel remarkably alone in this frightening place, yet simultaneously part of a large multiverse where simply playing the game makes you part of a chorus of silent voices urging each other forward” (VonOrd, 2011). In this sense, Dark Souls achieved the almost paradoxical feat of creating a gamespace that is shared by many but individually experienced as a fragmented and desolate landscape. Continue Reading

Free to Be Useless

It was a huge encouragement to read Luca Morini’s wonderful article on play as the “bulwark of uselessness” on May 4th. Having a deep understanding of and appreciation for play is a crucial part of human culture and society, and as Luca notes the freedom to be playful–to enjoy things for their own sake–is often sacrificed on the altar of “usefulness”, leading not to the enhancement of human culture but to its diminishment. To echo Luca’s use of Huizinga: “The very existence of play continually confirms the supra-logical nature of the human situation…We play and know that we play, so we must be more than merely rational beings, because play is irrational.” Continue Reading

Play as Bulwark of Uselessness

Almost two years ago, halfway through my doctoral course, I found myself in Finland at the “Critical Evaluation of Game Studies Seminar,” where, above all the “big names” in the field of Game Studies who spoke there (among which were Aarseth, Deterding, Juul, and Mäyrä), one thing was indelibly imprinted in my memory: Canadian sociologist Bart Simon’s characterisation of Game Studies as a true, undeniable “bulwark of uselessness”. As a customary “tank” player in MMOs, always relishing the role of defending my teammates in our small, unnecessary virtual struggles, the image stuck strongly. Continue Reading

Design and the Broken Game:

Wayfinding and Affordance in Shelter

Shelter is a game about figuring out what the hell to do next. You play as a mother badger trying to guide her children to a new den. Gameplay consists of roving across predatory landscapes, securing food in the process, and feeding this food to your kids. This sounds fun. For me, it was not. Continue Reading

The Ethics of Commodification:

Game Modding and the New Digital Economy

With the emergence of the active Web 2.0 user and their relationship with affective labour, more media consumers have transformed into producers. Despite the liberation that this has offered some, cyberspace has allowed institutions to wield corporate and political power over Internet users by providing the tools for them to effectively commodify themselves (Hermosillo). Through collective intelligence, which Henry Jenkins qualifies as the mobilization of the skills of the masses, companies have been accused of appropriating online user-generated content for commercial purposes. As a result, theorists such as Tiziana Terranova have insisted that the new digital economy that is run by “free labor” consumes culture by embracing productive activities while simultaneously exploiting them. Continue Reading

ALL WORK AND NO PLAY

Are games becoming the factories of the future?

Industrialisation and automatisation were expected to fulfil the human dream of spending fewer hours working allowing us to devote more time to non-labour activities, such as playing. The machine was supposed to relieve us from the drudgery of mundane, repetitive tasks. During the Industrial Revolution, it would serve as an alternative to human muscle and replace our manual labour at assembly lines and in manufacturing. But in the Digital Revolution, the machine would start taking over tasks dependant on our cognition, such as calculating. As Norbert Wiener proclaimed in the early 1950’s, the automatic machine, when used for the benefit of humanity rather than serving profit-oriented goals, could increase our leisure and, as a result, contribute to the enrichment of our spiritual lives (1954, 200). By and large, the automaton could have liberated humans from the need to work. It did not. Continue Reading

Monkey See, Monkey Do:

Semiotics and Affordances in Monkey Island

Figure 2

At their heart, adventure games are about exploration and discovery. Players must connect with the world around them to solve puzzles and progress forward, making player/game space interaction a key component of the genre. When looking at the design of these games, investigating them through the dual lenses of semiotics and affordances can help describe the subtle nuances of interactivity and game design, which can make or break player experience. According to Saussure (1983), semiotics is the study of signs, symbols and the meanings these have in communication, while Norman (2003) argues affordances describe human interaction with objects and spaces. Continue Reading