Ritual: An Essay

Roleplaying games, long defined by the likes of Dungeons & Dragons, have expanded—as game designer and writer Adam Dixon discusses here—to include broad new descriptions of the culture-impacting characters we assume playing them.

This is our ritual: every Monday we sit around this table, covered with paper and pencils, books, and dice. Six of us. We talk, share jokes, and catch up until the sky behind the window turns black. Then we begin, we take on our roles. Five of us become someone else, we become actors playing a character we’ve designed. The other leads us in the ritual. They knit together a fictional world and all the people within it.

Games create stories. In between their structures and rules are gaps we fill with our own narrative—a fruitful void. This void is everywhere a game isn’t, the places where art, world building, writing, and mechanics don’t touch. It’s an invitation for players to create, to be playful with story. For some games this is a happy accident, an aside—when we play Cluedo we might create personalities for Mrs. Plum and Colonel Mustard. It adds to our enjoyment of the game, but isn’t really intended. Other games use the void purposefully: The Sims gives us tools to build characters, a house, a world, and then asks us to infer our own narratives and motives from the abstract language and actions on screen.

Words are our most important currency.

A man, covered head-to-toe with strange tattoos, appears as if from nowhere under the streetlight. “Help me,” he says, grasping your wrists, “They’re coming.” What do you do?

You’d never paid much attention to Darius before. You’d always thought he was leagues above you, it could never happen. But it is happening. He is walking towards you, frost-fire eyes locked on yours. What do you do?

For days your head has been under bombardment—pain, hallucinations, fever. You’ve spent half of your week locked in your darkened bedroom, but they still won’t go away. Tonight, your friend who is normally half the world away, is in town. What do you do?

 

This is about games that tell stories on purpose, that use mechanics to create spaces for players to tell stories—roleplaying games. Games played as a group, usually in real life though sometimes through Skype or Hangouts. We collectively imagine a world and tell a story that happens within it. We play with paper and dice, though words are our most important currency.

Dungeons & Dragons is the most famous of these games. A fantasy game where we play as elvish paladins, half-orc mages, and halfling rogues, raiding dungeons to protect the world and steal treasure. It’s the roleplaying game that normally appears on television shows, it’s the one that most people play first, it’s the one other games rally against. Let’s get out from under its shadow.

Roleplaying games aren’t all Dungeons & Dragons. There are games of countless genres, that explore mature themes, that have simpler rules, that are radical in rules and content.

Storygames, or indie roleplaying games, began as a movement in the early 2000s, defined by both their independent development, and, more importantly, their narrativist design. At the heart of storygames is the desire to put story first, the mechanics work to drive the narrative forward. Storygames tend to focus on a particular kind of story, and give players the tools to best tell it. We might tell a story of people trapped in a love triangle, play out a Coen brothers heist where everyone is down on their luck, or remember a made up arthouse film.

 

Limits of character

Usually the first step of playing a storygame is to create characters. We spend time together designing the person we want to play. We assemble a rough collection of stats, abilities, and traits that go some way to define who we’re playing. We give everyone an idea of who we want to be and then we play to find out more about them. We use these fragments to create a rounded person.

We often play people who are different from us; we might be a different species or have abilities that we don’t posess in real life. This creates space for transgressive play. We can occupy characters that have different genders, social classes, or sexualities than us; we can use our characters to explore ourselves, our fantasies, and the issues we care about.

There are games that go out of their way to encourage this style of play. Apocalypse World creates an environment that explicitly undermines the masculine, capitalistic power fantasies seen in a lot of post-apocalyptic fiction. In its character creation it foregrounds different expressions of gender. We make a choice of both our gender—ambiguous, female, male, transgressing—and how we express it, through a choice of the fashion we wear.

Role-playing can be a space for transgressive play.

Apocalypse World has inspired a range of games. Using similar rules and mechanics, there are Powered by the Apocalypse games of every genre, from steampunk to comedy. Many of these games also adopt Apocalypse World’s progressive politics. Night Witches explores the realities of being a woman pilot in the Soviet air force, players dogfight the Nazis at night and face their own femininity—and people’s reactions to it—by day.

In Monsterhearts, we play teenagers in a high school where feelings of adolescent monstrousness are made literal. Our characters aren’t just students, they’re also werewolves, ghosts, witches, and ghouls. Figuring who we are and where we belong in the world is a central theme of the game, and our character’s sexuality is a large part of this. The rules explicitly tell us not to define our character’s sexuality, we must play in order to discover it. When someone tries to turn on our character, we use the dice to see if it works, to see what we find hot. How we react to that, how our character feels about what turns her on, is entirely down to us.

It is through our characters that we are given permission to explore our expressions and our fantasies, and whatever we choose, the implications of character bleed through into our game. ♦

In part 2, Adam Dixon looks at the growing impact of community, immersion, and empathy in role-playing games.

(Image credit: Feature image by and courtesy of the author. Apocalypse World image courtesy of D. Vincent Baker and Meguey Baker.)

Play Digest: Full Court Press

It’s that special time of year when hockey, basketball, major league soccer, football (and even the tail end of baseball’s post-season) merge. This week’s link pack is all about art and sports.

The Museum of Modern Art’s new exhibition about fashion, Items: Is Fashion Modern?includes the shirt Pelé wore during the 1958 World Cup and Colin Kaepernick’s #7 jersey from his years as a 49er. 

Project Backboard finds disused basketball courts around the country and transforms the playing surfaces into playable large-scale artworks. Maria Molteni‘s similar project in Boston.

 

Graphic designers Ill-Studio and fashion brand Pigalle collaborate on a colorful basketball court in Paris.

Will wonders never cease? Books on basketball in the library stacks at the Met? (Yes, that Met.)

The Beautiful Game has inspired a lot of art, some of it quotidian, some of it sublime, some, well, you be the judge. Other artistic soccer enthusiasts include Paul Pfeiffer, whose video sculptures often examine culture’s fascination with sports celebrity;  photographer Jessica Hilltout, who looks at the role of football in African nations through its “open-air temples” to the sport; and Austrian painter Georg Eisler, who captured the horror of the Hillsborough tragedy.

Check in next week for a new roundup of the latest play news and stories.

(Image credit: William La Chance’s art adorns a basketball court in Kinloch, Missouri. Photo by Daniel Peterson.)

 

Playground of My Mind: A Memoir

In the second part of artist Julia Jacquette’s graphic history of the adventure playground, she finds both a connection between New York and Amsterdam’s approaches and a geometrical key to living and playing in the same space. Missed part 1? Check it out here.

Stay tuned for the next installment of Julia Jacquette’s memoir. Coming soon.

Black Bodies at Play: An Essay

How does playing with racial identity reinforce contemporary minstrelsy? Scholar and activist Susana Morris looks at the practice in art and culture from the Br’er Rabbit stories to pop star Miley Cyrus.

Comedian and writer Paul Mooney often says, “everybody wants to be black but nobody wants to be black.” To be sure, Mooney is known for provocative claims and bold language in his own standup and with his work with Richard Pryor, but this statement is not just a colorful play on words: it also describes the strange dance of desire and repulsion regarding blackness in the American cultural imagination. When divorced from actual black bodies, historical markers of black embodiment—from supposed sexual prowess, to proficiency in sports, to full lips and curvy figures, and other markers—are often viewed as fun, playful ways for non-blacks to change their appearance or to take on a new identity. This desire to embody aspects of blackness explains Miley Cyrus’s attempts at twerking, Katy Perry’s baby hair and cornrows, and Kylie Jenner’s new lips, hips, and behind, not to mention Rachel Dolezal’s so-called transracial identity. When the trappings of blackness imply the possibility of being cool, sexy, and authentic even if for a small moment in time.

Playing with blackness in online spaces can show up as what Lauren Michele Jackson calls a type of “digital Blackface,” or the “various types of minstrel performance that become available in cyberspace,” wherein non-black people use memes and GIFs with famous or anonymous black people to illustrate moments of feeling sassy, angry, lazy, petty, and the like.1 Digital blackface has become a sort of shorthand (not unlike using emojis) in social media, personal messaging, and even in digital journalism. Perhaps inserting a GIF of Oprah giving away cars on her show or Unbreakable Kimmy Schmidt actor Titus Burgess gasping at a computer screen can convey “I am really excited” or “I’m very shocked” better than the words themselves. Or perhaps it is something about the “exaggerated” expressiveness that their blackness permits is speaking a language that plain English simply cannot.

Viewing, consuming, enjoying, and profiting from black bodies in pain has been an American pursuit from the days of black-face minstrelsy.

Blackness in whiteface is playtime, an American sport. But it’s not a wholly American pastime. Take for instance, German figure model Martina Adama, who underwent an extreme chemical tanning process and other surgical procedures to “become” a black woman. For Adama, “becoming a black woman” is as easy as child playing dress up: tan skin just so, purchase bodily enhancements, add curly wig and—voilà!—one can become a black woman. And when she is tired of the experiment charade—or when it is no longer lucrative—she can go back to living as she had before.

Blackness as a commodity that non-blacks can use to play dress up and escape their own dull reality is not just a twenty-first-century phenomenon. Langston Hughes—bard of the Harlem Renaissance—jokingly referred to the era as the time “when the Negro was in vogue,” referring not only to the style and substance of the art, dance, music, and literature that came out of the era, but also to the scores of whites who came uptown to slum it in the black part of town, eat black food, dance, and sleep with black people, before heading back to their tidy white lives. In The Black Interior, poet and essayist Elizabeth Alexander notes that, “Black bodies in pain for public consumption have been an American national spectacle for centuries. This history moves from public rapes, beatings, and lynchings to the gladiatorial arenas of basketball and boxing.”2 Put another way, viewing, consuming, enjoying, and profiting from black bodies in pain has been an American pursuit—indeed, a key part of American popular culture and art—from the days of black-face minstrelsy.

At the same time, the desire to embody and appropriate blackness also has a dangerous underbelly. This phrase also explains Officer Darren Wilson coded language in justifying his killing of unarmed teenager Mike Brown; that Wilson thought Brown “psychotic” and “hostile,” that he “looked like a demon” and “grunted” and “charged” toward him like a wild animal.3 Wilson’s account sounds less like he is a protecting the suburbs of St. Louis and more like he is hunting big game on the African savanna. Maybe for him and others like him, there is little difference. So while Mike Brown’s black life did indeed matter, his death became a spectacle.

Recognizing and embracing blackness in popular culture is not necessarily problematic in and of itself. It is the cavalierness with which blackness and, by extension, black people are treated that is the problem; when we play with people and their culture as if they are discardable objects, in fashion for a time and then out of fashion the next.

 

Blacks have been accidental, or rather unwilling, muses in art and popular culture in America almost since the country’s inception. Take for instance the figures of the sambo, the uncle, and the mammy, popularized in the first half of the nineteenth century. This mythological trio of the lazy but lovable shirker, the benign patriarch, and the fat, jolly matriarch were perfect for an antebellum America intent on depicting slavery as a benevolent, albeit peculiar, institution that rehabilitated savages and enabled them to be what God intended: “hewers of wood and drawers of water.”4 Everything from paintings to advertisements and bric-a-brac, not to mention popular songs, theater, and eventually film featured this unholy trinity of black figures. And although at their very heart these figures represented chattel that had as much legal right and standing as a glass pitcher, a chandelier, or a cow, they were often illustrated as playful or at play. For example, despite being a servant for life, the sambo is frequently depicted as a lovable slouch that loves naps and gets into hijinks because of his desire to cut corners and play rather than work. The uncle figure, such as an Uncle Remus, is a master storyteller who entertains white children with stories of tricksters like Br’er Rabbit. The mammy is devoted to cooking and cleaning for her white family, enabling the leisure of the people who owned her without complaint.

After a hard won emancipation, led by decades of agitation by free and enslaved blacks and a cohort of liberal and radical whites, these figures remained but stood alongside newer, more sinister depictions of blacks, such as the hyper-sexualized black buck and jezebel, that underscored the fear of newly empowered free blacks. Still, the old trifecta never fully went away, especially as newer mediums such as film took hold, alongside nostalgia for “simpler” days. These depictions of black folk have become engrained into the very psyche of American culture

Because of this contentious history, the notion of blacks embracing play has been a fraught one.

In the late nineteenth century, respectability politics arose as an antidote to these problems. According to historian Evelyn Brooks Higginbotham, respectability politics was conceived of by black Baptist women and eventually spread beyond them to large swaths of black communities.5 The strategy behind respectability politics was for blacks to present themselves as the most respectable in their speech, comportment, attire, and family life. They would not appear silly, playful, or unserious. This would eventually earn them respect, favor, and full citizenship among the whites who both feared them and who controlled most aspects of society. Needless to say that this strategy was only partially successful; indeed, particularly during the nadir of black life—the time during and after the instantiation of the black codes that saw the rise of white supremacist groups such as the Ku Klux Klan and lynchings—being respectable and successful just might have made one the target of hate.6

Because of this contentious history, the notion of blacks embracing play has been a fraught one. But the history above is just one side of the history. Just as slavery apologists were framing fictional portrayals of blacks at play, enslavers were cracking down on certain types of dance, music, and celebration, as they recognized their transgressive possibilities. Black folk have spent centuries defying rules and expectations about how to express joy, sadness, and laughter. They reinvented how to play.

Read on with the second half of Susana Morris’s piece on PlayTime artist Mark Bradford.

 

1 Lauren Michele Jackson, “We Need to Talk About Digital Blackface in Reaction GIFs,” Teen Vogue, August, 2, 2017, http://www.teenvogue.com/story/digital-blackface-reaction-gifs.http://www.teenvogue.com/story/digital-blackface-reaction-gifs.

Elizabeth Alexander, The Black Interior (Minneapolis, MN: Graywolf Press, 2004), 177.

3 U.S. Department of Justice, “Department of Justice Report Regarding the Criminal Investigation into the Shooting Death of Michael Brown by Ferguson, Missouri Police Officer Darren Wilson,” March 4, 2015, https://www.justice.gov/sites/default/files/opa/press-releases/attachments/2015/03/04/doj_report_on_shooting_of_michael_brown_1.pdf.

4 The Bible was often used to justify American chattel slavery. This phrase from Joshua 9:23 refers to the curse of slavery that Joshua put on the Gibeonites. He proclaims that they will be forever held in bondage to the Israelites for their sins. Racist antebellum preachers and theologians often used this verse and others to point to the Biblical foundation of slavery.

5 See Evelyn Brooks Higginbotham’s Righteous Discontent (Cambridge, MA: Harvard University Press, 1994) for more on the foundation of respectability politics.

6 See the work of nineteenth century journalist Ida B. Wells for more on this phenomenon.

(Image credits: Jamel Shabazz, Flying High, 1981, Collection of the Smithsonian National Museum of African American History and Culture, gift of Jamel Shabazz. © Jamel Shabazz. Then NAACP President Rachel Dolezal speaking at a rally in downtown Spokane, Washington, May 1, 2015. Photo by Aaron Robert Kathman, on Wikicommons. Neave Parker, Brer Rabbit is thrown into the briar-patch and outwits Brer Fox in the Tar Baby episode, from The Tales of Uncle Remus, 1953, Art and Picture Collection, The New York Public Library, courtesy of the The New York Public Library.)

Failure Is an Option: An Infographic

The subjects of artist and funnyman Andrew Kuo’s colorful infographics are personal memories, moments from the near past, and thoughts about the future. In this installment of our monthly series, Kuo’s use of first-person data becomes art.

Look for the next infographic in coming weeks.

Playground of My Mind: A Memoir

A visit to her childhood home unfurls a memory and prompts artist Julia Jacquette’s visual history of the adventure playground. This is the first installment of a three-part series.

About fifteen years ago, while visiting my parents—who still live in the apartment I grew up in—I walked past the courtyard of their building. Looking in, I was suddenly struck by a sense of regret that I hadn’t in some way visually recorded the now-demolished playground—a mini-gem of 1960s Brutalism—that had once stood there.

That sense of regret for not having documented the playground led to an urge to somehow recreate it. In turn, it also prompted me to ask my father—an architect himself—about who had designed it (M. Paul Friedberg, it turned out). Research ensued, but turned up very few photographs of the playground, forcing me to make drawings from memory. This process later proved to be inexorably tied to what became the core narrative of Playgrounds of My Mind: how compelling architecture can prompt creative thinking in the minds of those who inhabit it.

My initial approach to making art about the Friedberg playground was to attempt to recreate it in three dimensions—in miniature—but I quickly shifted to a two dimensional approach, which took the form of a graphic memoir. I felt as if I could say more with a visual language.

As I began to work, the narrative immediately expanded. I not only included other “adventure” playgrounds built around the same time (the most obvious choice being the playground my father himself had designed with Jim Ryan and Ken Ross in Central Park), but also the playgrounds of Aldo van Eyck (in Amsterdam, where I live part of the year), which shared a strong affinity with the design and play philosophy of the playgrounds I’d grown up with in New York City. The more I learned, the more fascinating it became to me.

The story that emerged was one of how these New York City playgrounds influenced my own aesthetics and ideas about making art and design. A story about how any work of art and design can offer its viewers a structure they can use to create their own artwork.

 

 

Look for the second part of Julia Jacquette’s “Playground of my Mind” next week.

Board Gaming the System: A Comic Series

In this month’s comic, Jason Novak and Adam Bessie share a little magical thinking with a Magic: The Gathering–inspired card deck.

Before Pokemon gave us “Catch’em All,” there was Magic: The Gathering, a card game invented in the early ’90s that burned through teenage allowances faster than dragon fire. If you’ve never played Magic, you’ve certainly seen the fantasy roleplaying game at your local coffee shop, an entire table filled with animated characters—and that’s just the players, whooping and hollering after a ghost warlock decimates an upstart ice golem with a flaming spellblast. In 2017, what new magical creatures might we add to our deck?

 

 

Come back for next month’s installment in the Board Gaming the System comic series. Missed the last one? Check it out here.

Play Digest: Slides, Swings, and Screwdrivers

Play Digest is a weekly link pack of themed recommended reading—items we enjoyed or found interesting and hope our readers will too. Next week we will begin serializing the graphic memoir of artist Julia Jacquette, who unfurls the history of the adventure playground through her own experience growing up among one of the earliest examples in New York City. Today’s digest is a primer in all things playground.

The idea for the adventure playground originated in postwar Europe and was championed by the English landscape designer Lady Marjory Allen, who vocally advocated for children and their right to play. New York’s latest adventure playground, on the Governors’ Island, celebrates tinkering and “playwork,” a concept pioneered in what was known in the early years of the adventure playground movement in Denmark as “junk playgrounds.” Adventure playgrounds are many things: precincts of invention (of the self and of playscapes), environments for imaginations to run gleefully amok, and, significantly, an education in managing risk, as highlighted in the documentary called The Land, about the Welsh adventure playground of the same name.

 

The Land (Teaser) from Play Free Movie on Vimeo.

 

Adults aren’t typically allowed to even enter adventure playgrounds (unless they are one of the employee facilitators). In Berkeley, California, which has a well-known, nearly forty-year-old adventure playground on its waterfront,the coordinators observe that many parents don’t know how to play.

Some playgrounds spring from the imagination of the designer or architect with the full intention of freedom (Julia Jacquette’s graphic memoir will explore this a little, her father was an architect who designed a well-loved playground in Central Park), but many playgrounds fall victim to architectural “control.”

Last year’s Extraordinary Playscapes exhibit at the Boston Society of Architects looked at how playspaces impacted young minds and examined some of the best international examples of playground design.

The anonymous play sculptures of our childhoods (designed by Jim Miller-Melburg) get a show of their own in Detroit.

Accessibility and inclusivity should be not just social expectations of the playground experience, but physical ones too. Designing or finding accessible playgrounds shouldn’t be a chore—or even a question—for families with special needs.

Niki de Saint Phalle’s Golem slide in Jerusalem was ahead of its time and now dearly loved, but there are plenty of other artist-designed (deliberate or not!) playgrounds around.

Check in next week for a new roundup of the latest play news and stories.

(Photo credit: Image of the Monster Slide, Kiryat HaYovel, Jerusalem by Brian Negan on Flickr.)

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