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Trolling the Science

12 Monday Dec 2022

Posted by danielwalldammit in Movies

≈ 3 Comments

Tags

Fantasy, Film, Just So Narratives, Movies, Skepticism, Stories, troll, Trolls, Voicing

The first scene in Troll opens with a father teaching his child to see trolls in the mountains. She is skeptical, but he urges her to make an effort. To see them, he reassures her, she must first believe.

And she does!

Thus, another just-so narrative is born!

Or at least, a rather common just-so cliche gets another go at audiences.

The thing is, I could almost have gone along with it, if the movie-makers in this instance had only had the confidence to invite us to live in a world where a troll can just come out of the mountains and make himself a menace to humanity. They could have simply asked us to run with that premise. That’s what Troll Hunter did, and it was brilliant. But Troll wants to talk to us about it. They want to argue with us about it.

Or at least the characters in the film want to argue about it.

I just can’t imagine why?

At least I can’t imagine a good reason.

The movie’s main character, Professor Nora Tidemann (played by Ine Marie Wilmann) spends much of the first act trash-talking science and scientists. That she is a scientist herself could be an interesting paradox, if only she and her antagonists had anything interesting to say about the matter. For their own part, Tidemann’s skeptics have little to offer but their own refusal to believe the obvious facts of the universe they live in, that is the one in which a troll really does walk out of a mountain and start killing people and breaking things. So, it’s left to Tidemann to tell them what they are seeing, and the resulting debate is a string of arguments we’ve seen in countless B-grade fantasy and horror films going as far back as I can remember.

This isn’t good story telling.

The troll himself is good storytelling. He is interesting. Hell, he was awesome! He looked cool enough, and his behavior invites us to consider a whole range of much more interesting questions. He was menacing enough, true, but the Troll also showed traces of compassion. As the storyline developed, we even began to get a sense for how he could be approached, for what might make the difference between a violent encounter and a peaceful one. What made the difference in this instance was almost interesting, and it almost mattered.

Almost.

In any event, the troll in this movie was actually pretty cool.

It was the people that sucked.

The people sucked because they were using the troll to rehash an old and entirely contrived debate about the limitations of science and rationalism. Because that debate was hardly compelling as a storyline, I have to believe it wasn’t really there in the service of the story. The debate was there because someone behind the making of this movie thinks they have a point to make about the limitations of science. Someone believes that message – that you must believe in order to see – is a point worth making. So, when Tidemann’s father tells his daughter to do that in the opening scene, and when she later repeats that message to the rest of the scientists throughout the rest of the movie, that is someone behind the making of this movie speaking to the rest of us, telling us that we must believe in order to see.

If only the people telling us this had the courage of their own convictions, the story might have worked. Had they been willing to show us a world full of trolls and let the characters (along with their audience) run with it, the whole story might have worked. But they had to argue with us. They did so through the voices of their less-than-compelling human characters. The argument was never more than a childish exercise in special pleading, all quite unnecessary, because the story presents the existence of trolls as a fact. Those still reluctant to acknowledge their existence well into the second act come across, not so much as scientists or skeptics as outright fools. They do so because they are denying obvious facts, and because their denial is clearly unreasonable at that point in the story. And so we are left with the notion that a kind of blind faith has proven itself out, that it is the characters who choose to believe in order to see the troll that understood the assignment, that such faith and such faith alone was the only hope for handling the troll in this story. Science and skepticism failed in this instance because they were simply written that way. And because the movie invests so much time in the arguments between the skeptics and the believers, I do not think it unreasonable to suppose the movie-makers wanted us to take their arguments seriously.

Only these just aren’t serious arguments.

They are tiresome cliches.

The troll deserved better!

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Racism and Moral Exceptionalism at the Game Table

27 Wednesday Oct 2021

Posted by danielwalldammit in Gaming, Justice

≈ 1 Comment

Tags

D&D, Dungeons and Dragons, Frame Analysis, Games, Gaming, Race, Racism, RPGs, Stories

Island Gobbo by Jason Wiebe

I just watched an interesting presentation by Antero Garcia called; “Dungeons & Dragons in an Era of Terror, Nationalism, and Gamergate.” Academic discussions of role-playing games (RPGs) interest me for several reasons. It’s a chance to connect interests that I normally experience in different parts of my life (gaming and scholarship on the one hand, and storytelling in gaming and storytelling in other contexts on the other). So, I was excited to see a new source on the topic.

A copy of one of Antero’s books is on the way, but in the meantime…

This talk is a bit of an intellectual shotgun blast. Antero is busy introducing a broad range of themes and analytic tools for much of the presentation, so much so that his main point is barely taking shape at the end of the video here. Still that point, namely that race and gender politics (among other things) are very much a part of the gaming experience is a good one. I wish he had spent a little less time introducing his key terms and more time developing this main theme, because it’s definitely worth considering.

Anyway…

One thing that struck me about this presentation is a point that Antero makes a couple of times in here. He says that players are “supposed to enact racial practices” in games like Dungeons and Dragons. Take for example the following section of the Youtube transcript which starts at the 41 minute mark:

“Oftentimes when I had sit at the table play with other people if someone was a dwarf they would see an elf who’s play who is at their table and say I don’t like elves right and you were supposed to enact racist practices towards other races within the game right if you’re a human you’re skeptical of orcs right if you’re an elf you don’t like dwarves there is there is racism built into the system in terms of the attitudes you’re supposed to carry with other people”

Here we have the basic case for taking fantasy racism seriously. I am amazed at the number of players who don’t see this connection, but perhaps some folks are just being a little too defensive here. We don’t have to give up our dice or even our magical axe of kobald-slaying, but perhaps we could be asked to entertain the idea here that it matters when we choose to tell stories, interactive stories, set in a world where race and racism are built into the setting.

***

What struck me most about Antero’s presentation is that the norm here strikes me as significantly less obvious than Antero suggests. It may be that he oversimplified the matter in a hasty delivery, and I do think his point is essentially sound, but as presented, this does strike me as an oversimplification.

I don’t know that players in an RPG feel an obligation to play their characters as expressing racist attitudes towards other fantasy races within a given setting. Players are often expected to run their characters on the assumption that such attitudes are pervasive in the worlds where they live, and the significance of such beliefs are serious boosted by a degree of objective differences between the races which is often hard-wired into the games (orcs get a bonus to strength, dwarves to constitution, etc.), but despite all this, players are normally free to shape their own character’s attitudes within such a world as they see fit.

Simply put; players are free to buck the racist world in which their characters live.

More simply put (2.5 edition): Players are free to emulate the heartwarming story of Gimli and Legolas, a dwarf and an elf who somehow find it within themselves to become friends despite the widespread enmity between their races.

But does this happen often, you may well ask?

Yes, it does.

In fact it happens so often it gets a little tiresome. I recall once seeing a satirical bit on some gaming site in which the author complained that not all drow needed to be chaotic good rangers. Misunderstood orcs abound, and odd friendships are outpaced if anything but unlikely romantic couplings. It is sometimes a problem to see just how often and how easily players set aside the stereotypes built into fantasy races and rise above racist attitudes with an ease that belies even the social realities of the fantasy setting (let alone the hardwired elements of racial character built into the game). Sure, people sometimes play the stereotype. That does happen. But they also play against it. That happens too. So, it doesn’t really work to say of any given dwarf and any given elf inhabing the same campaign setting that the players running them are supposed to enact racist attitudes towards each other. It’s at least a little more complicated than that.

One way of thinking about it might be to suggest that the issue enters the discourse in the form of a presupposition rather than a normative principle. The players are expected to act as if their characters are immersed in a world within which elves and dwarves are likely to hate one another. What they are to do about it is another matter. Moreover, players are usually free to imagine the specific history of their own characters as they see fit, which means in practice, they can easily come up with reasons to make themselves the exception. “…oh yes, I’m a dwarf, but I was raised by a kind elven lady who took me in after I was orphaned in the last orc war.”

You get the idea.

Players are not necessarily expected to run their characters as racists; they are supposed to run them as characters in a world saturated with racism. That this is a world in which race is also assumed to be real certainly does complicate any efforts to buck the system, but the reality is easier to ignore in role play than Antero suggests.

***

So, does this solve the problem?

Are we in the clear now?

No guilt here?

Roll a die 20!

***

Unfortunately, no, this does not settle the issue. It just makes it more interesting. The problem now is what do we get out of the various performances people enact in role-play? Is a player who imagines his character as the exception to fantasy bigotry really delivering a kill shot to the influence of racism in his life or that of the other players at his game table? Or is he just enjoying a catharsis, perhaps even building up some cheap moral licensing credentials? Will his performance help the other players to see through racism in their own lives, or will they all emerge from the game a little more comfortable with their own prejudices?

The answer to these questions aren’t clear to me, and I suspect the answer varies within the details. Hell, I don’t even want to suggest that the answer varies between one player and another or one campaign and another; I mean, the answer may vary between one moment and the next in a single game. It might well be that a player running a fantasy half-orc expresses some genuine social awareness in her decision to spare the elven prisoners in the wake of a hostile encounter …only to give vent to some real malice when she BBQs a hobbit later that evening. The relationship between the players at a game table and the characters on that table and within the game universe is always complex, and real world issues cannot be mapped directly from one to the other, but neither can we say that what happens in game stays in game, so to speak.

It matters that race is built into so many game systems, and yes, we should be concerned about that, but we can’t say once and for all that a player running an elf-loving dwarf is any more enlightened than a player reveling in the chance to commit fantasy genocide with his Paladin heading off to slaughter every last goblin from the dark swampland..

Okay, maybe we can draw some judgements about the guy running that Paladin.

Maybe.

In the long run, I suppose the real question is what does it mean that a significant portion of the gaming public regularly chooses to interact with each other on the basis of fantasies in which race is real and racism is pervasive? That’s a damned good question. The question is at least a little more interesting when we acknowledge that these people are free to shape their own attitudes towards the issues of race and racism within these fantasy worlds.

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A Machine for Satan?

22 Sunday Nov 2020

Posted by danielwalldammit in Movie Villainy, Movies

≈ 7 Comments

Tags

Books, Deus ex machina, Fiction, Film, Movies, Narrative, Plots, Stories, Villainy

Denver Villainy

We’ve all heard the ‘deus ex machina,’ right? Everyone knows that little story about how the folks in ancient Greek theater used to end a play by hoisting a God out over the stage at the end of a play to resolve the major problems in the story line. We all know that the phrase is now used derisively to describe any device in which an author solves problems by means of an external resolution. When the protagonists of the story can’t solve their own problems, we consider it cheating to have the cavalry ride in at the end or cut to the central character waking up to find it was all a dream, or find out the protagonists were really faking the audience out right along with their villain. (Supernatural, I’m looking at you!) I cringe when a hero pinned down by bad guys with automatic weapons manages to run across and open field without getting hit, and I have long since grown tired of engines that are supposed to blow up at warp-factor 10, but somehow manage warp factor 12 for a minute or so as Captain Kirk looks at us with that special mixture of fear and confidence, and possibly without his shirt. It’s also bad when the hero somehow gets through all the guards without any explanation as to how she got there to confront the big-bad-evil Night King and win the most important battle of the whole series two full episodes before its over, and now we have to wonder why we should watch the last two episodes at all when this was supposed to be the biggest conflict of the whole story? Why!?! WHY!?!

…okay I get a little carried away, sometimes.

I do.

Anyway, the point is that it’s cheating to impose a solution on the end of a story without forcing the protagonists solve the problems for themselves. If they can’t solve their problems, then they can end tragically. Sometimes that works too, but when the problem is solved magically, it feels like a cheat. We call that sort of ending a ‘deus ex machina’, and when we use that phrase it is not used in praise.

So what about a Satanus ex machina?

I’m probably botching the grammar in that phrase, but in my defense, the Devil Made me do it.

I personally find it no less irritating when the central problems to be resolved in a story are unmotivated by any reasonable sense of how the world works or what a villain wants. Oh, I can suspend belief for a central premise or two, but there is a point at which the story should begin to follow a logic of it’s own. Once those premises are established, the actions of the characters in question, including those of the major antagonist of the story ought to make sense within the universe in which they live. If this isn’t the case, then how do we understand the protagonists own responses to the difficulties at hand? What do they need to do to solve those problems? Unless the problems facing our main characters present them with some meaningful choices, they are just as deprotagonized as they would be if someone else solved their problems for them, and the problems posed by the story do not have a meaningful logic of their own, then they impose no meaningful choices on the protagonists.

What am I talking about?

I’m talking about the villain who is doing villainous things just to be a villain? Worse yet, I am talking about the villain who has a clear rationale for their actions, but whose actions leave that rationale aside as the story approaches its climax. We knew why he did this, but why is he doing that? Why would a bad guy who steals a ton of money, for example, wish to cause havoc with the global economy on his way out the door? (Sorry, Die hard. It’s a sticking point.)

I’m talking about a supernatural power that kills people right and left, and does so without any clear explanation.

I’m talking about any sort of fight in which supernaturally powerful characters pound away at each other with no effect until the writer finally decides to show us mercy and let one of them actually get hurt and/or die. (Alright, this may not be entirely a problem of villain construction, but it’s damned irritating and all-too damned common.)

I’m talking about a world in which the rules are frequently rewritten to undo whatever resolution our protagonists come up with. If “It was a dream” makes for a cheap resolution to a story, then so does; “You only beat the bad guy in a dream and now you are back in the battle again.” You may even get by with that one if I can be seduced into believing the next solution will actually matter. Do it enough times, and I am ready to surrender the hero to his nightmares.

In all of these cases, the villain, the monster, the mysterious force or natural disaster, all seem to emerge from out of nowhere, being imposed upon the plot almost as if hoisted in on a machine themselves. Think of the wolves from The Grey. They don’t really make sense in themselves; they are just there to make the characters miserable and kick off a plot point there never really rises above the implausibility of its central villains.

I get the fact that a certain degree of mystery can help drive a story and pose interesting questions for us at its start, but somewhere along the line, we need to get a sense for what is happening and what can be done to stop it? We can even be mislead about that sense of a possible resolution, providing the revelation that our hero’s strategy won’t work after all makes sense when we come to it. If mystery persists, however, the central characters need some plausible course of action to pursue, at least a hope that this or that stratagem could help to resolve their problems. Otherwise, they are just thrashing around. Hell, they can even thrash mindlessly for a scene or two, but if we don’t develop a meaningful sense of the problem and a meaningful response to that problem at some point, then I for one start to lose interest.

This is the central damage done by villains that are just their to be villainous; they often leave us with no sense of how the heroes are to engage them at all, no ideas about what could possibly work. An apparently infallible villain renders the actions of a protagonist pointless. A pointlessly evil villain deprives the conflicts they create of depth and richness, and a one dimensional villain tends all-too-often to set us up for a one-dimensional hero. If the events that kick off a story have no motivation behind them, it is unlikely that the responses to them will have much more depth to them in the end.

I think writers sometimes leave the villain undeveloped to convey a sense of mystery; they sometimes leave a natural disaster or a mysterious force unexplained in order to convey a sense of hopelessness. This approach can certainly be interesting, for a moment anyway. If that hopelessness persists throughout the whole story line, then, I for one start to say; “let the bad guy’s have them!” (Even monsters gotta eat,)

A villain, a monster, or even a natural disaster must have some logic to it in order to give the protagonists a meaningful chance of beating the challenge. Letting us wonder about them works early in a story line, but if the answer to our questions comes too late (and by ‘too late’, I mean after the central strategies of the protagonists are put into play), then this doesn’t help the story. Generating a problem with no central rationale to it is a lot like solving one without addressing the problems posed in the opening scenes. In the latter case, the heroes do not engage the problem; in the former, they cannot. The effect is the same. It makes us care less about the main characters.

As with any kind of writing, I’m sure there are times when all of this works anyway, but in most cases, the kind of narrative I am talking about just seems lazy. You won’t get an interesting answer if you ask a stupid question. Likewise, you will not get an interesting hero out o a conflict with a poorly written villain, and you will not get an interesting 3rd act out of a story whose first act is just literary vandalism. A villain too has to make sense. Her actions must be part of the story. They must fit in the story.

And by ‘fit in the story’ I do not mean that we should learn all about the true nature of the villain or mysterious force in the last pages of a novel or the final minutes of a movie as we also learn why some strategy we could never have imagined from the story-line actually works after all. In such moments, we get both Satan and a god on a machine.

It’s a wedding of sorts!

They make a happy couple!

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The Politics of Personification

04 Wednesday Nov 2020

Posted by danielwalldammit in Politics

≈ 11 Comments

Tags

Elections, Electoral College, Metaphor, Personification, Stories, Trump, USA, Votes, Voting

As I watch the election coverage tonight, and I wonder how a President who has compromised our national security, broken countless laws, enriched himself at the public expense, and willfully allowed an infectious disease to kill thousands of Americans is still in the running, or even on the ticket at this point, I am thinking more and more about the way Americans think about the electoral college.

What first got me thinking about this?

It was the election maps deplorables began circulating after 2016, maps showing how much of America voted in favor of Donald Trump. Comparing the vast swaths of red turf against the lonely spots of blue on these maps, it was easy to think of Trump’s victory as fitting. How could the rest of us doubt his legitimacy if so much of America voted for him? This wasn’t even close.

Clearly, the vast majority of America wanted Trump as President!

Of course these maps show us territories, not people, a fact easily demonstrated by accounting for population using a 3D projection.

Once you do that, the story quickly changes!

If you are counting territory on a map, Trump’s win back in 2016 looks impressive as Hell. It’s a decisive victory. In fact, it’s a grand slam! How could any Democrat even show their face in public after such a one-sided slaughter?

Once you account for actual people, however, it’s easier to remember that Donald Trump didn’t even win the popular vote. He won the electoral college, but the majority of Americans who weighed in on the 2016 election actually chose the other candidate.

If the will of the American people had determined the 2016 election, Hillary Clinton would have been president these last 4 years.

The discrepancy between the popular vote and the actual outcome of the 2016 election kicked off a new round of discussion about the electoral college. Democrats had a new reason to oppose it. Republicans had a new reason to defend it. This of course means some of us were treated to a whole new round of sophomoric semantics over the difference between a republic and a democracy.

Which brings me to a fascinating argument in favor of the electoral college. You see this a lot from the right wing, the notion that without the electoral college, a few states would dominate our national politic. According to some of these folks, L.A. County alone would have more impact than many states. New York City would have more impact than quite a few states. The Electoral College is, according to this narrative, the only thing preventing ‘coastal elites’ from dictating every major political decision at the expense of the more rural states.

It’s a fascinating narrative, one with clear villains and clear victims. The story elicits a genuine fear for the states that would be oppressed under such conditions.

What’s particularly fascinating about this narrative is that its characters are geographical units. They are stretches of land. Without the electoral college, it is the Dakotas that will suffer, Montana, Wyoming, or even my own state of Alaska. Actual people appear in this story, only as the loosely implied victims of oppression by virtue of being within the rural states of our nation. The implication that anything is wrong only emerges so long as you remain focused on geography, forgetting how the electoral college actually skews the significance of individual voters to begin with.

As a citizen of Alaska, my vote counts more than that of the Californians in my family. Hell, it even counts more than those of the Texans! It is the electoral college which makes this possible, because it boosts the impact of smaller states, giving us more representation per person than than states with larger populations. This means each individual voter gets more impact out of a vote cast in a rural state than she does in a vote cast somewhere like New York. Without the electoral college, our votes could be given equal value, and if certain states have less impact in such a system, it would only be because our individual votes are actually given equal value. The present system gives some people more of a say over who becomes President than others. Equalizing our the votes of individual citizens effectively skews the significance of regions, even as it puts us on a level playing field with each other. So, the narrative which has us crying about mistreatment of rural sates has the ironic effect of making equality look like its opposite, and that only works if we mistake states for people.

So, what does this mean? It means the prospect of keeping or rejecting the electoral college poses a decision over which matters more?

Geography?

Or people?

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When Good Gods Go Bad

12 Wednesday Dec 2018

Posted by danielwalldammit in atheism, Religion, Uncategorized

≈ 13 Comments

Tags

Apologetics, atheism, Emotion, Fiction, God, Hatred, Problem of Evil, religion, Stories

Chick Tracts

The God of Chick Tracts always struck me as something of an asshole.

It’s a common assumption in religious polemics at least, that you can’t really hate someone you don’t believe in. You see this assumption appearing arguments for and against belief in God. Christian apologists often claim that atheists hate God, and that this hatred is proof positive we really know he exists after all. Atheism is little other than rebellion against God, at least according to this view. For our own part, atheists often respond to the accusation that we hate God by pointing out that we actually don’t believe in him. We can’t possible hate God, so the argument runs. We don’t even believe in him. Each of these arguments seem to rest on the assumption that to hate God implies that one must believe in him. At least we we have that in common I suppose, believers and unbelievers. We agree that it doesn’t make sense to hate a being you don’t really believe in.

Except I don’t agree with that either.

To those who insist on this assumption, I have two questions:

Do you watch Game of Thrones?

How do you feel about Joffrey?

Admittedly, this gambit loses a little force when the answer to the first question is ‘no’. Still, t think those familiar with the HBO series or the books it’s based upon will get the point pretty quickly. This hateful little brat prince is hardly unique in fiction. Felix Unger and Frank Burns used to get pretty deep under my skin. I didn’t believe in them either. I certainly don’t believe in Lucy from Peanuts, but when she pulls the football out from under Charlie it makes just wanna reach right into the screen and throttle the little two dimensional mini-troll. Can’t stand the Police Chief in most detective shows or the principle in countless school settings. The list of fictional villains, nitwits, jerks, and outright assholes goes on and on. None of these characters are real. But yeah, I hate them!

(Here, I can practically hear my mother saying; “no, you dislike them intently,” but no, I hate them.)

I really don’t think my feelings about these characters are all that unusual. Joffrey, at least, seems to have inspired quite a few haters out there. Hell, I reckon that’s something else believers and unbelievers can generally agree on. The little bastard was awful. Got off with an easy death!

Anyway, the point is that you can have a strong emotional reaction to a being you know very well isn’t real. People ought to keep that in mind when they opt to battle it out over the existence of God.

I should add that this point can flow in both directions or even (I suppose) at a tangent to the usual stakes. I can love Jesus when he’s preaching tolerance and compassion just as I can be outraged at a God who would tell Abraham to kill his own son. The inconsistently might bother me if I actually believed either story to be true. As it stands  these are just emotional reactions to a being I don’t really think is real, as described by different narrators with different messages at different times in history. Maybe if I expected a degree of literal truth from these stories, I would feel the need to work out my feelings about the big Guy In the Sky, but I don’t. I can accept that stories about this being will trigger different feelings at different times, and no reaction at all in many instances. Consistency might be a desirable property of arguments and theories, but it a square peg to pound in the round hole of emotions.

What makes the difference between a vision of God that inspires me and one that pisses me off may be an interesting question, but the answer to that question is, for me anyway, essentially a function of story-telling.

I suppose a Christian too could acknowledge some role for the story-tellers in his feelings about God in different parts if scripture. There is a certain flat-footed evangelism that runs contrary to such an approach, but not every believer checks their sense at the church door. I’ve known quite a few who could handle such questions with subtlety and care.

I realize this may not be the most serious theme in debates over the existence of God, but it certainly does seem ubiquitous. I think to some degree this is a reflection of the debate-camp subculture that has developed around people interested in haggling out the issue. I’ve certainly engaged in my share of such matters, but one does not live by polemics alone, and not everything that people think or feel about the topic in question comes prefigured for purposes of argumentation. We can argue the rational merits of any given position, but nobody should really be surprised to find that participants in these arguments also have an emotional reaction to the topic.

We’re allowed to be human.

So are they.

***

I know I’ve made this argument before. I just wanted to take another crack at it.

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Pardon My Geekitide – Frame Collapse at the Game Table

11 Thursday Oct 2018

Posted by danielwalldammit in Gaming

≈ 2 Comments

Tags

Context, Ethnography of Speech, Games, Narrative, Role Playing Games, RPGs, Social Interaction, Sociolinguistics, Stories

43746096_10217602333635242_4017497621105999872_o

Works in Progress

I could tell Player X didn’t like the plan. He’d been silent for awhile, and now he was asking a number of pointed questions. He had begun to ask who came up with the plan for the game in question, and knowing this player for the gruff sort of fellow he is, I could see it coming. His character would of course dismiss the whole idea, but would he also do insult the character who had come up with it? I’d seen this happen before, and I cringed.

Why?

It’s just a game, right?

That would be a common take on this sort of thing. It’s a role playing game. Whatever the player said, he would be saying in character, and he wouldn’t be saying it to a player. He’d be saying it character to character. So just let the whole thing roll!

Right?

The problem as I see it is this is just the sort of thing that’s hard to contain within the game setting. Whatever player character had come up with the plan in question within our storyline, a real person had actually come up with that plan and chosen to express it through that character. In-character, or not, any contempt shown to the plan could well have reflected back on the player. I’ve seen it happen before. One player says; “who came up with this idiotic plan?” and another player sitting there realizes he’s just been called an idiot, all in character of course, but the insult reaches right through the characters and into the room with the players sitting around the game table.

A lot depends on wording of course. If the player characters have well-established personalities, and/or if the terms of criticism clearly touch on those personalities (“hey elf, your pointy ears look stupid!” or “you dwarves are too fond of ale!”), then the insult is likely to stay in the game. It can even be quite fun to role play such conflict, but when the in-game features are thin (when the plan is a real attempt to solve a problem in game and the criticism is coming from a player who clearly doesn’t like that plan), the conflict won’t likely be contained in the game itself. The result can be an argument, or it can be an uncomfortable player. These things can blow up, or they can fester.

They can also be the reason one or more players find something else to do next week.

Luckily, the insult didn’t happen.

***

This kind of problem interests me for two reasons:

  1. As the host of an RPG campaign, I am often faced with these little moments of social brinksmanship, and I feel a certain sense of responsibility for containing the carnage, so to speak.
  2.  It strikes me as an interesting example of a larger social phenomenon, namely, the tendency for some stories to skip out of their own narrative frame and into the social context in which they are told.

It’s the second of these themes that has me writing about the matter now. There are of course much more serious examples of the sort of problem I mention her, but this kind of thing happens a lot in Pen&Paper games. So, it’s not a terrible idea, I think, to meditate on this relatively light-stakes example of that problem a bit.

The activities in a pen&paper role playing game involve at least two very different contexts, one is an imagined context in which characters interact with each other in an imaginary world. The other is the game table around which actual people sit, devour snacks and narrate the actions of their own characters in response to challenges posed by the game master. Significantly, these actual players must cooperate to some degree in the construction of the imaginary world within which their character must operate. Even players choosing to role-play conflict must cooperate to understand the terms of the conflict and the potential means of playing it out. They don’t have to share exact interpretations of the imaginary world, but it does help if they share some understanding of the social rules by which their characters operate (and at the very least the mechanics by which the game will determine what happens when character A tries to punch character B in the nose). It is of course all supposed to be in good fun (at least at my games); everyone is supposed to enjoy themselves, even if their characters don’t.

In the example presented above, the imaginary interactions of a group of characters threatened to produce implications that stretched beyond the table and into the real world interactions. It’s not a hanging matter, no, but I did see real potential for one or more players to come away with a bad experience. Significantly, this problem was at least partly a question of contextualization. The metalinguistic framework which made it possible to understand the actions of one player in terms of the game world grew a bit too thin for my comfort. I’ve seen that framework break down entirely. If you’ve played pen&paper RPGs for long, you have too. It happens all the time.

***

Other examples?

Focus: scene -setting. I once had a pair of players who insisted on focusing on something other than my own narrative just about every time. If I asked them to set the characters up in a marching order, they began asking questions about the politics of the city we were headed to, how to build their characters, etc. If I introduced them to an non-player character interested in talking to them, they interrupted me to set up a marching order. If I told them no marching order was necessary, they focused on it anyway. Eventually, I realized that no matter what I was telling them, these two insisted upon talking about something else. The other players at the table were beyond frustrated, and so was I. We could not attain any kind of immersion into the story-line, because the narrative was constantly subject to pointless interruption. It was like trying to talk to someone on a static line.

It’s not that their questions were bad; it’s just that each question asked was consistently asked at the least appropriate time for doing so. In time, I came to see this as a control issue. Neither of these players were willing to let someone else take the lead. (Significantly, neither would let anyone else get the last word on anything, least of all each other), and preventing me from gaining any momentum when setting the stage served the same purpose. Simply put, neither of these players was willing to cooperate sufficiently to achieve a common narrative framework. I didn’t have a solution for this then, and I don’t now, except to game with someone else.

Which is what I do.

Killing Your Fellow PCs: Whenever a player character kills another player character, the chances that this will be taken personally grow rather high. That should be obvious, but I am amazed at the number of players who will swear that isn’t the case, or at least that it shouldn’t be. It is extraordinarily common to find players defending such actions by saying; “that’s what my character would do” or “my character is evil/selfish/greedy/etc.” …which of course begs the question; why did you role up a bastard in the first place? Simply put, this kind of thing isn’t an in-game problem; it’s an out-of-game problem. When you kill another player’s character, you are (at the very least) bringing to an end, a story-line into which that player has invested time and energy. There may be contexts in which that works out just fine, but most of the time, it just means that you as a player have placed your own fun above that of another.

Increasingly, I find myself saying to the players; “You can role-up any character you like, but please find a reason to cooperate with the others.” If you can find a way for your otherwise-evil character to bond or at least work with with their companions, then fantastic. If you can’t, then please come up with another concept.

Separating from the Group: Some players take great joy in sending their characters off on their own. A few minutes of side story is no big deal. It can even be fun, providing the player (and the GM) remembers that the sideline is a sideline and the character will eventually have to rejoin the others. When a player just keeps doing this, I will eventually stop coming up with reasons to get them back with the rest of the group.

The story-line goes this direction. Either bring your character back, roll-up a new character, or find another campaign.

Generic Disruptions: Along the same lines as the characters who wander off, some characters just keep generating pointless conflict. They pick fights with NPCs while the group is trying to keep a low-profile, steal things from others, knowing it will lead to retaliation, burn bridges with helpful allies, etc. There is a school of thought that says ‘let the players do what they like’ and some campaigns facilitate this nicely, but it doesn’t work well with a pointed plot. If the point of the campaign is to defeat the evil bad guy, save the princess, or find the Magic MacGuffin, then each such sub-plot grows increasingly more irritating. These sorts of disruptions really pose much the same problem as the decision to separate from the group, except the problem isn’t an imagined physical space; it’s a sub-plot that will suck up time and energy at the expense of the larger narrative.

Why not just let the player characters do as they like? Because each such diversion is in effect a competing story-line. Imagine what this would seem like in a movie or a novel! One or two side-stories adds a little extra flavor to the story and fleshes out characters. Too many such subplots breaks up the main story-line and increases the odds that you’ll replace the movie with an old episode of The Tic or leave the bookmark right there on page 32 of your book until your grand-kids find it in the attic and end up throwing it away because it bores the Hell out of them too. More to the point, players who consistently generate such side-conflicts are effectively competing with the GM (and the rest of the group) over the story-line for the campaign. Why that is happening is another question. What to do about it is another still. The important thing is to realize that it’s not really an in-game problem. It is a form of inter-player conflict, not a quirk of any given character.

Bully-Characters: I once told a player his character had spent an entire hour (measured in real time) giving another crap about a failed action. He was shocked. He was even more shocked to find out I had timed him on the matter. The player said he could have sworn he had only spent a few minutes on it. I assured him that he had invested over an hour into the process of badgering the other player’s character.

My point was actually that the player had taken to causing his own character to bully that of the other player endlessly all the way through just about every game session. This could perhaps have been contained within the game setting, but the player doing the bullying often made some comments out of character as well, and he never let up, nor did he allow the second player ever to come out on top of the conflict.  Once again, the rationale was “that’s the way my character would behave,” and once again I rejected that explanation. When a player character consistently pushes another player character around, there is a point at which it will be frustrating for the second player. In my experience, a player who does this, does so for a reason, and that reason is NOT contained within the framework of the game world.

Fuzzy Rules and In-Character Conflict: If players turn their actual characters on each other, it really helps if the rules are clear at that point. Unfortunately, most of the time players do this they begin by grappling each other, and grappling rules in RPGs are usually a little wonky. The result can often be counter-intuitive. So, when player A says “I grab player B by the balls and squeeze”, the specific mechanics for resolving this are often less helpful than if the player had just said; “I shoot him in the head.” When player B decides to fight back, it gets uglier still. A GM can finesse ambiguities much more easily when players are fighting non-player characters. When two players go against each other, any benefit of the doubt given to one becomes a slight against the other player character player.

…and the resulting hard feelings are rarely contained on the table.

It’s tempting to look for a solution by improving game mechanics or at least revising the mechanics you have at hand to be as clear as possible while adjudicating the fight. In most cases, though, I find myself asking the players to simply stop.

GNR? I think you could treat the old distinction between gamism, simulation, and narrative playing styles as an example of this sort of problem. Where one player wants to tell a good story, another really wants to see if he can build the best tank possible under the rules, and another may really want to see what a particular setting would look like in this or that particular game system. I somehow doubt that account would pass muster at The Forge, but I’m not interested in debating the ins and outs of this old theory. Suffice to say, that I think the kind of differences Rod Edwards and company talked about could be looked at as factors contributing to the breakdown of an in-game framework. Whether or not they constitute an exhaustive, or even a robust, theory of the many ways a game breaks down is another question.

***

Okay, so that’s the end of a long-winded rant about role playing games. Writing these points out as I have, I am struck by how obvious the points might seem, almost as if they are not worth saying. And yet, I am also struck by how often players seem to overlook these kinds of problems, or more to the point, how often they insist on trying to understand these problems within the context the game world. Players who consistently disrupt a campaign will often insist on in-character explanations for their own behavior, and GMs often try to come up with in-game solutions. Yet, that behavior will persist from one character to next and even from one campaign to the next. In my experience, the same player whose character consistently disrupted the last campaign will do the same in the next. It is a game of course, but there are real people playing it, and sometimes what’s done in the game really is about the people around the game table.

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Which Way, the Witch?

02 Sunday Sep 2018

Posted by danielwalldammit in Gaming

≈ 2 Comments

Tags

Fear, Games, Paranoia, Role Playing Games, RPGs, Stories, Villains, Witchcraft, Witches

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Not a witch (unless, he is)

What is witchcraft?

In mainstream RPGs, I think it usually takes the form of a malevolent spell caster standing somewhere behind a few minions blasting away at the PCs. To give her attacks a the flavor of witchcraft, the Game Master might choose a few spells thought fitting for a witch. Polymorph (or some other form of malevolent transformation) is a common choice. (I once put some player characters up against a mean old witch who had been transforming live gnomes into yard sculptures.) In any event, I think players usually experience witchcraft in the form of a conventional battle with a boss, one whose attacks are well known to them.

The problem of course is that this isn’t really the nature of witchcraft as we find it in the real world. I know. Witchcraft ain’t real, but the fear of it sure as Hell is. Having lived and worked in a community where fear of witches is a common concern, I’ve had the subject in the back of my mind ever since. I think about it most when gaming, because the experience of world full of malevolent magic is nothing like the treatment commonly given the subject in role-playing games.

Setting aside for the moment the many benign variations of paganism, the form that witchcraft takes in human history isn’t a toe-to-toe with a green-faced woman zapping away at people with her wand. No, witchcraft isn’t that ugly old lady over there about to hit you with 3d6 worth of fire damage. Her attacks just aren’t that obvious.

Witchcraft is wondering why your crops failed this year. It is the deep suspicion that there is a reason your son fell down the stairs and twisted his ankle last week. Why did the cow stop producing milk anyway? And is that a sore throat you woke up with this morning? Wonder how that happened! Witchcraft is the deep dark suspicion that someone out there, perhaps someone you know and love, is responsible for these seemingly random accidents. It’s the near certainty that someone you know, someone you probably think of as a friend, may actually wish you harm. Witchcraft is the fear that those very people might have the power to act on that wish and actually bring you to harm. It’s the fear that the pEetty disasters of every day life could just be happening because someone you know is wielding just such powers against you.

vegas boot 172

Big Scrum (Probably no witches here)

Of course, this is only a problem if you choose to see it that way, but the challenge as I see it that witchcraft poses for conventional gaming is how to cloak witchcraft in the form of uncertaintVy? Nobody has to do that, but doing so strikes me as an interesting challenge. To carry out this off, the witch must be able to attack without being detected. More than that, the players must not be all that sure whether or not they have been attacked at all. Better still, a world full of such wiItches would present players under no such attack whatsoever with the lingering fear that seemingly minor set-backs might well have been due to malLevolent causes. In such a world, every difficulty, and every problem, no matter how innocent it may seem, is actually cause for suspicion.  The question is, of course, how to inflict that level of paranoia on them?

Story-teller games aren’t my favorite flavor of geeketry, but I suspect this is something they can probably hHandle a bit better than the usual D&Desque gaming format. At least part of the problem here is balance. Combining magic with stealth generates a great deal of power. Hence, the rarity characters wielding such power, and the general tendency to nerf that power whenever it is allowed in the world at hAand. Another problem has to do with the mechanics of the games in question. Players usually know when they’ve been attacked even if their characters don’t. (“Make a save! …uh, no reason.”) A third problem is that conventional games rarely incorporate the kind of mundane evils that give witchcraft its pPeculiar power over the imagination. Player characters don’t usually have families or cows to take care of, and they almost never just slip on the staircase. Sure a GM may tell the players that this or that non-player character character had an accident, but when a player character is hurt, she is generally hurt in the course of some meaningful encounter with a clear threat unfolding in a soon-to-be-obvious story-line. You can generate exceptions to these problems, but the fact remains that the mechanics of most such games just don’t lend themselves to the level of uncertainty that makes susPpicion of witchcraft a reality in so many parts of the world.

***

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My Old Setting

I once tried to resolve this problem so as to enable attacks from witches and witch like villains. I figured the keEy was to introduce random disasters into the game. So, I generated rules for such things in both 3rd edition and my home brew (Worlds of Hurt). I made-up 3 different kinds of random disasters; diseases, accidents and ill-omens. Player characters then had a random chance to encounter one or more random disasters over the course of a game. They would have to make a defense roll against these disasters, which I ensured would be the same roll regardless of the source. I designed it so that this would be rare, but not so rare as to be freakishly out of place. In general, I aimed for about one such disaster to one player character in the course of any giveNn game session. None with good luck, and more than one with bad luck.

…or worse!

I also gave the landSscape in my worlds moral characteristics so that PCs could experience a greater or lesser chance of encountering random disasters depending on how well they fit with the local environment. A Paladin traveling through Morder, for example, had a much better chance of stepping on a thorn than an orc thief in that same setting. The Paladin would also have a better chance of getting an infection if he did step on that thorn. Now take the orc into the elven forest, and he’s the one who falls out of the tree house and breaks his leg. When characters are matter out of place, so to speak, the landscape works against them. It tries to get rid of them in subtle ways, and the end result is an increase of random disasters.

This approach was fun for awhile independent of the whole witchcraft theme, but I have to admit, what got me headed down that path was the hope of a scenario involving witchcraft, or at least the suspicion of it. I wanted the players to wonder at some point if a character was under attack. I wanted them to struggle with the uncertainty.

For balance, I ensured that witchcraft would require either direct contact with a victim, or some kind of sympathetic magic (e.g. possession of an item from the victim). I also ensured that witchcraft and any comparable form of attack would take an enormous amount of time to unfold, not rounds but game sessions. Such attacks would be progressive, letting players struggle to grasp the significance of seemingly random events while evil took its course. The potential solution to such attacks would involve divination and/or magical spells which could turn a curse back on its source. This fit with the kind of scenario I had in mind. At some point, it would become clear to the players that they were under attack, and they would have to devote time and energy to deal with it. But would they realize it in time? I wanted the sweet-spot for realization to fall on or near the point where success in fighting off a curse on depended on the players taking action within a game or two. Part of the problem posed by witchcraft would be managing this attack while dealing with whatever other problems they already had on the table. They would have to sort the results of a curse from random accidents before the results became lethal.

***

IMG00033-20110729-2042

An elven tree city, as I recall

My first real test of this approach took the form of a succubus in my home brew. As with a witch, the attack of a succubus shouldn’t be obvious, I reckon. It should be a lingering guilt about those dreams, and perhaps a suspicion that they are the reason your backpack feels heavier and your sword feels just a bit more awkward. Since telling a player about the dreams would be a dead giveaway, I created a process that would put this near the end of the attack. I designed my monster and put one into the campaign.

While in town, the players had a number of odd encounters, but one of them was with an old lady in some kind of need. A PC resolved this by giving her something and got a big hug in response. Having concluded their business in town, the PCS wandered – as PCs will do – off on some new adventure. The next game session, the PC that had helped her had a small accident, nothing major, and not entirely out of the ordinary. The players continued on. The next game session that PC had two or three accidents, one of which hurt him a lot more.  The players began to talk about the possibilities. Three games in, the PC had several injuries, one of which proved quite serious and then he fell ill. Somewhere in here the PC remembered an erotic dream, and then he realized it was happening on a regular basis. The players hadn’t encountered a succubus in this system yet, so it took them awhile to get the connection, but they were on the whole witchcraft angle very quickly.

It was time to consult a shaman!

I actually don’t remember whether a Player Character or a random NPC performed the magic in question, but the magic worked and they discovered the source of the attack. By now the party was a good hundred miles away. They tried a healing spell, but it wasn’t powerful enough. Instead they would have to find the original source of the attack. Lucky for them, she was trailing the party with henchmen in the hopes of finishing the whole lot of them while one fighter was badly weakened. (Had they delayed acting a game session or two, she would likely have succeeded!) This of course did lead to a conventional face-off with the baddy, but one that followed at least 3 games of uncertainty and a lot of effort to unravel the mystery. For an extra twist, the attack form used by the succubus would leave a permanent wound unless her victim scored the killing blow. If he succeeded, he would gain an extra benefit, but by now he really needed to be the one to do the killing.

…which of course, he did.

***

All in all, I’d say that scenario was quite a success. The players were a little more wary of random disasters after that, but no major witch hunts followed. They didn’t turn on each other or any of their NPC allies. To make that a genuine hazard I would need to keep them in once place, which we could do in a different campaign. In any event, I was happy with the succubus scenario. In this instance, at least, my system had worked.

The problem of course was that the system worked well because I had a plot in mind that relied on the mechanic in question. I didn’t mind the accidents, and the players humored me until the plot thickened, then they were as into it as I was (I think).

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Probably not a witch (thought that’s probably no comfort)

Random disasters are interesting when they really could be central to the story, not so much when they aren’t. But of course, that’s the point. Sometimes random disasters will be just that random, and then they quickly become tedious. These factors have been interesting when the game is heavy on role-playing and I’ve had time to develop the setting. Questions about who does and doesn’t thrive in a given physical setting can carry the interest in random disasters when no witches are around. So, the idea that the physical environment can increase the risks of random disasters makes it a bit more interesting. Still, in a hack and slash campaign, I usually don’t bother with them. The trouble is, I mostly do hack&slash campaigns these days. Nobody I now know has time for in-depth story-lines.

Ah well, one day!

In any event, I think the trouble with this approach is that it only really works if you are focusing on stories that use the mechanic, but the point of the mechanic is of course that sometimes it won’t be that important. If you want to run a couple game sessions of a conventional orc war, or maybe even do the standard bar fight, then the effort to deal with random disasters quickly becomes an unhelpful distraction. Still, this is one effort to try and reproduce the experience of a world saturated with suspicions of witchcraft. I wonder if anyone else has tried anything with a similar effect, perhaps using a different approach? What interests me about this is the uncertainty of evil magic. There must be many more ways to set that up.

If per chance you noticed a typo or two in this post, I ask only that you consider the possibility that it might not have been me.

Malevolent forces are out there!

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Christmas is What Christmas Ain’t

25 Sunday Dec 2016

Posted by danielwalldammit in Childhood, General

≈ 21 Comments

Tags

Anbivalence, Childhood, Christmas, Christmas Stories, Family, Holidays, Nostalgia, Stories, War on Christmas

averylonghairedxmas

Yep, me with hair, decorating a tree.

What makes a Christmas story?

Is it the threat? There always seems to be some threat to Christmas. Someone won’t make it home. Somebody else stole the presents, or maybe someone is going to stop Santa from spreading the presents. Perhaps someone is broke and thinking of taking the short route off a bridge just before the happy holiday. Whether it be a fantasy grinch, a real worldish villain, or simply a natural disaster of some kind, I’d be hard pressed to think of a Christmas story that didn’t feature some threat to Christmas.

Or is it the lesson? Christmas tales always have a lesson. Someone must learn something about the true meaning of Christmas. That true meaning always involves something about giving and/or grasping the value of our loved ones. Not uncommonly, someone in the story learns to shift their attention from material objects (i.e. Christmas gifts) to the other people in their lives (or perhaps the other whos in whoville). It’s a pretty heart-warming lesson.

Makes you want to go ‘awe’!

Don’t get me wrong. I’m as likely to go ‘awe’ as anyone if the story is told well, but there is always something a little too pat about these stories. They can be damned formulaic, and damned trite. And when you consider their connection to one of the most overtly commercial rituals of the modern western calendar, it ought to raise all manner of red flags. Somehow, this holiday, which has been driven by commercial interests for the better part of at least a century keeps generating stories about how the stuff we are supposed to buy on account of it isn’t really what the holiday is all about.

Can you say ‘cognitive dissonance’?

I knew that you could.

(Of course I say it myself having just snuck a few presents under a tree.)

So, anyway, hoisting myself on my own petard here, I still can’t help thinking this particular profundity game is a bit more toxic than most of us care to admit. If it weren’t, then perhaps we could all enjoy a story where the main character suddenly realizes the true value of Christmas really is commerce. He could praise the virtues of conspicuous consumption and even acknowledge the often-competitive nature of gift-giving. He could see in the countless gifts nobody wants a kind of sacrifice to the Invisible Hand, telling us these white elephants are the price of keeping mom&pop stores going for another year. If the Market is well pleased with our pointless gifts, He allows the stores to stay in business, but if we fail to pay this tribute many tears will follow. Our fabulous Christmas protagonist could fairly acknowledge all of this in a toast before drinking his eggnog. Money is the reason for this damned season. Surely, there ought to be room for at least one Christmas story with this as its moral.

But no. That kind of theme is always at best an artifact of conflict, a viewpoint to be overcome by the end of the story. However important money may be to this holiday, it seems to be equally important that we find something else more important in the whole thing after all.

And with that, we get our Christmas tragedies. Scrooge loses his edge. The Grinch rejoins civilization. And how many sitcoms end their holiday episode in bad sweaters and milquetoast grins. It’s enough to make a grown man want to groan.

So be it!

Even so, the money story may be a bit more profound than simple materialism would have it. In the end what makes money so central to Christmas isn’t the gifts we hope to get. It isn’t even the ones we hope to give. It’s the lives that continue to function because a good chunk of the yearly profits actually did happen after all. So, business owners get paid, and because they get paid, so do their employees, and so on, and so on. We can sneer at the crass commercialism of it all, but if Christmas doesn’t happen, some people really do suffer (and not because they didn’t get what they wanted under the tree.) Money may be a lot more central to this ritual than our typical Christmas story would have it, but then again money is itself a lot more profound than most of us would care to admit. So, perhaps it’s not so bad to see through that crass commercialism of Christmas to something a bit more humane. It’s almost as if all this smarminess is an attempt to work out the actual significance of what we all do to put food on the table.

Of course that just lands us in a new mess. The celebration of love and togetherness that we are left with in just about every Christmas story is of course idealized in the extreme. The love celebrated in all these Christmas stories always comes across a bit too pure, at least in the final joyous scenes. But how often does this have anything to do with Christmas as we live it? If for no other reason than the threat of politics at the dinner table, we should all be a little wary of the promise these stories hold out. And if the celebration of togetherness and caring ever jumps out of these stories and into our real lives it often brings a bit of a mess with it.

If Hell is other people – and it is – then Christmas (with its themes of love and togetherness) can’t help but bring a little horror into our lives. Perhaps this is one of the reasons Christmas is so rich. It’s full of contradictions, and those give rise to countless real-life Christmas stories every year. Sometimes they end well and sometimes they end badly. Mostly, our Christmas lives are as mixed as our Christmas narratives aren’t.

Ah well, horror too has its place in the grand scheme of things.

How else to explain fruit cake!

***

I recall as a child, my mother always planned week’s worth of work. She would bake every cookie imaginable. She would buy enormous quantities of gifts which she would wrap in all manner of beautiful ways. We would decorate the whole house in the most elaborate way. We would sing carols. And so on.

…She usually ended up scrambling to do as much as she could in the last day or three. It was never enough, especially not for her, and that meant Christmas Eve was an especially difficult evening. She was angry and depressed, and for me that meant at least a little phase where I would have wished the whole thing away. That moment always vanished by morning, but it was there.

Mom had one brother. He died on Christmas Eve while building the Burma Road during World War II. He had joined the military after getting kicked out of the house over drinking a single beer, so his death left a special kind of rift in her life, and presumably that of her parents. I can’t imagine how hard that holiday must have been to her. As a kid I really couldn’t.

For my mother at least, Christmas would always be a source of mixed feelings.

***

I once got to play Scrooge in my Jr. High Christmas Production. I rather liked that Christmas. Seriously though, the opening scenes were way more fun than the closing ones.

***

In recent years, talk of a war on Christmas has me both amused and irritated. If there is anyone out there who genuinely objects to being told ‘Merry Christmas’, he or she is fairly outnumbered by those clearly upset by the phrase ‘Happy Holidays’.

Much like a horse, I reckon one shouldn’t look a well-wisher in the mouth. Those who keep congratulating themselves on saying ‘Merry Christmas’ instead of ‘Happy Holidays’ do little but show the insincerity of either wish coming from their own mouths.

When thinking about this one, I am often reminded of the year I spent teaching at an orthodox Jewish private school. The folks at that school said ‘Happy Holidays’, and yes, that was a generous choice of wording on their part.

You never really know when you are the one to be tolerated.

***

I still remember the year my older sister made up a decoration that said “Pax et bonum” (Peace and Salvation)  This was to go at the top of our tree instead of our star. We had a really great star that projected all these cool colors all around the room. I really loved that star.

I was a bit of a shit about the whole thing.

More than a bit actually.

***

One of my favorite Christmases ever was the one we celebrated on Easter Sunday. My nephew was serving in Iraq that year, and no-one in the family was the least bit interested in celebrating the holidays until he came home. So, we literally gathered around a Christmas tree and unwrapped presents on Easter Sunday.

***

I’m even a bit more fond of the Christmas we all agreed to forgo presents entirely and went as a group to Molokai instead. I wish every Christmas could be like that. Oh there was plenty of drama that Christmas, but it was drama that played out in Molokai.

Molokai makes everything better.

***

When I worked at an animal shelter, I recall that we tried to discourage people from getting pets as Christmas presents, at least not without giving the recipient a chance to choose the pet. Too often, pets given sight-unseen on Christmas day ended up back at the shelter not long afterward.

No-one is surprised when a blind date goes badly. Think about that next time you hand someone a puppy and expect them to bond for life.

***

Speaking of my time at an animal shelter, I once had to dress up as Santa Clause at a Petsmart. The idea here was to pose with people’s pets for pictures. This is a pretty regular thing as I recall, but I always thought it a very bad idea. These animals are already in a strange environment. Now you want them to sit on the lap of a guy with a fake beard and fake hair, gloves, and a wild outfit?

Damned lucky I didn’t come away with scars!

***

Speaking of the war on Christmas, people sometimes wonder what atheists say instead of Merry Christmas? This one mostly says ‘Merry Christmas’. Some folks think it odd to say ‘Merry Christmas’ when you don’t literally believe in Christ. They oughtta love Thursdays.

***

My girlfriend tells me there is a benefit to dating a gringo. Her (Mexican) family celebrates Christmas on Christmas Eve. We typically celebrate Christmas on Christmas Day. This makes it possible to be with both her family and that of her boyfriend when the actual celebrations take place. This doesn’t work so well when her family is in Los Angeles and mine is in Freeport, Texas.

She is an extraordinarily patient woman.

Her boyfriend can be a bit of a shit though.

More than a bit, actually.

***

Ah well. That’s enough random Christmas stories. Someone recently asked me about my favorite Christmas songs, so I’ve attached a few videos. All that said…

Merry Christmas everyone!

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When Arguendo Argues Itself Into a Somehow

07 Monday Mar 2016

Posted by danielwalldammit in atheism, Religion

≈ 3 Comments

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Apologetics, atheism, Belief, game of thrones, God, Jesus, religion, Stories, Villainy

Pop-apologists love to tell stories about how much atheists hate God. It’s a powerful claim, not because it’s accurate, but because it’s a bit like wishing us into the cornfields. All at once everything we say and everything we think is effectively removed from consideration and we sit mute despite our best efforts well beyond the eyes and ears of the one who put us there. You can try to reason with people who make this argument, but to them you might as well be out in the cornfield after all. They put you there with this story, and you can’t get out.

The pretext for putting us in that cornfield is often our commentary about moral qualities of God’s character. We tend to be critical of the big guy. These are themes well known by now to both atheists and religious apologists, as well as any number of people in between or off to the sides. That such comments are made for the purpose of argument seems obvious enough to me, but arguendo would seem to escape some folks, and so a comment or two on some of ‘God’s’ more unsavory activities quickly becomes evidence that those making the comments know very well that God is real and simply hate him.

And that’s the trouble with quote marks. Sometimes they disappear!!!

Anyway…

Maybe the whole argument is like a silence spell in a game of Dungeons&Dragons. All your thoughts about epistemology and metaphysics, logic, reasoning, the history of science or religion; all of these are suddenly translated into a single simple theme, the expression of brute rage. No matter what we actually say, or how we actually feel while talking about the subject, this notion that atheists just hate God translates the whole thing into rage. I can’t help thinking some apologists do it for just that very reason. Whatever the logic of it, the claim that atheists just hate God is a damned good way to end the discussion.

…even if one really means to continue talking about it anyway.

There is of course a self-fulfilling quality to all of this. No-one wants to be wished into the cornfields, metaphorically or otherwise. So, if you weren’t mad at God at the beginning of such a conversation, you may well find yourself mad at the person who said you were. Hopefully, this doesn’t rise to the level of brute rage, but it can certainly be frustrating. It’s at least enough to make a man brute miffed, stark-raving irritated, or even amused off at the source of the claim. Show that irritation, and you may well have the source claiming this is proof he was right about your motives all along.

I suppose it’s probably best to just go on about your life in such cases, really. It’s only a cornfield-banishment if you let yourself care about the brat who put you there. Otherwise, the demon kid is just an adult-child with his hands over his ears and you have a whole world in which to wander and explore. Who know? You may even find some corn to cook!

As often as not, we try anyway.

…to talk to the brat, I mean.

As often as not, when we try, the stratagem of choice will be to work our end of the dueling petitio. It seems obvious enough, so the thinking goes, that the person putting us into the apologetic cornfield construes our rejection of God in terms of an implicit assumption that He (God) must exist and that we must really know that after all. Since that is the point of explicit disagreement, this whole angle is a question good and begged. “Okay fucker,” so our inner monologue goes, “I can play that game too!” And out comes an argument in the form of an impatient reminder; “I don’t hate God; I simply don’t believe in him.” A frequent variation of this argument takes the form of an argument to the effect that one cannot hate someone or something one doesn’t believe in.

art-thrones-joffrey-620x349I used to think that made sense, but then Joffrey happened, and I learned very clearly that I can indeed hate someone I don’t believe in. Seriously, I have spent more time hating that little bastard than I ever spent on any real person. Neither Adolf Hitler nor John Chivington from actual history have been given nearly so many fucks from me as that perfectly fictional little piss-ant. Neither my old playground Nemesis, Scotty, nor the bastard who embezzled money from my Dad’s business when I was a teenager ever got my goat quite so effectively as that perfectly pathetic little bit of unreal royalty has. (Admittedly, Jofrrey has the advantage of being a recent pebble in my viewing-shoe, but presently anyway, he rouses more irkitude than any other.) So, yes, the bottom line here is simple. I can hate a person that doesn’t exist. I really can.

Oh geez! I hope I’m not the only one.

Well, I reckon I’m not. A quick look around the net seems to confirm that little creep got under a a good many people’s skins. It may be a charitable (or at least a convenient) assumption on my part, but I don’t think all the Joffrey-haters are under the delusion that he’s real. My capacity to hate people who aren’t real does not appear to be a super-power. Others too have this ability.

So is Joffrey unique? Could he be a sort of fictional singularity of hatred-arousing super-villainy? I mean, I don’t really hate Darth Vader. Never did. (The way he choked that guy with the force was actually kinda cool.) Snape and Voldomort hold my attention long enough to enjoy the story, but neither really makes the hair stand-up on the back of my neck. Angel Eyes from the Good the Bad and the Ugly? I kinda like him. Actually, I like a lot of villains. (Maybe that’s a problem.) Even Sauron is hard to really hate. That guy is more like a force of nature. He has to be contended with, but he isn’t human enough to be all that mad about him. You want him defeated, yes, but you don’t find your face screwing up with rage at the mere mention of his name.

See, …Sauron. You didn’t cringe, now did you?

Felix UngerThen again, there is Felix Unger. I know that’s probably one for the over-40 crowd, but seriously, you kids need to get off my lawn anyway, so I’m using him. He’s not quite a villain I know, but man could that character set me to gnashing my teeth. Don’t get me wrong, Tony Randall was great, and he was particularly great at making me hate that fricking Felix Unger. Also there is Frank Burns from Mash. Wasn’t that guy’s mere presence in a scene just like fingernails on a chalk-board? (Which brings me to a question; do young people understand how bad that chalk-board sound was? I haven’t heard it in well over a decade and I still hate it. Almost as much as I hated Frank Burns. I expect some folks have escaped this sound entirely, and maybe I should find a more current metaphor for a truly cringe-worthy event. …maybe something like Joffrey.) Anyway, the point is that you can hate fictional characters.

Definitely possible.

So does that count as a point for God’s apologists? No. It just means the world is, as usual, more complicated than we often imagine it to be. It is PARTICULARLY more complicated than we imagine it to be when we go to war with people who think wrong things (especially if they are doing it on the internet. …those fuckers!) To put it another way, if God was created by man, as some of us believe him to be, then perhaps He is the original Satan, because He has definitely rebelled against his creators. He keeps doing things we don’t want Him to, and when some of us want Him to just go away, he keeps popping up, in our dreams and stories anyway. No, not because He’s real, but because our own stories have endowed Him with with far more meaning than we can effectively dispatch in a single saying of the nay.

Just to be clear. I’m not really talking about God. I’m talking about ‘God’.

Polemic games aside, I do think this touches on a larger issue, maybe even a couple of them. There is something in the power of stories. I don’t mean some mystical force that bends steel or shoots mind bullets at people who piss you off. I mean that stories have a way of holding our attention more than we sometimes want them to. This is why people watch soap-operas. It’s the reason why any reality shows last more than  the time it takes to pitch them. And its the reason why every single one of the dark-violent soap operas now filling cable television will replace every resolved plot point with a new cliff-hanger, and they will do it every fricking time! (I’m convinced Joffrey is behind the lot of them. Seriously, what IS that kid doing now that his character is gone? Has anyone checked? Oh! Well, nevermind.) My point is that you will come back to watch a story (even a story that sucks) if it presents you with an open question. That bit of suspense keeps us coming back to great shows like the one that formerly bothered us with Joffrey. It will also have us watching 5 separate episodes of MTV’s real world after getting home from work, and grumbling the whole time.

“What could be dumber than this damned show?”

(Looks around the room.)

“Oh!”

burnsAll of which brings me back to the uncomfortable curve of the matter. I think an awful lot of unbelievers struggle with the hold that religious narratives have on our imaginations. I know my own religious sentiments stuck with me for years after I ceased vouching for their truth. This bothered me sometimes, but I began as a reluctant atheist anyway, so perhaps it didn’t bother me too much. I don’t know when, but sometime in the last couple decades many of my old religious thoughts fell away. Just the same, I remember what it was like to disbelieve and yet to feel moved by the same old religious narratives.

It doesn’t help of course that these narratives are still told in our presence, that others press upon us the need to vouch for the truth of those stories, and some even see fit to damn us for not believing them, but if you take all that away, it doesn’t necessarily mean we are free to skip our way on down to the god-free world to secular smiles and gooey gumdrops. Those stories are all over our minds, and they don’t go away just because their most flat-footed story-tellers are in the other room.

This fact may be more true for those of us that grew up in religious households, but I don’t reckon it’s untrue of others either. Religion provides so many recurrent themes to the cultural landscape around us that you just can’t escape it. And some of these are pretty good stories. Some are shitty-stories (e.g. God is not Dead), yes, but some are pretty damned moving, even to a non-believer (e.g. Amazing Grace). We may object to some of the implications. But that doesn’t mean the stories aren’t compelling, that we don’t feel the dramatic tension when the stories are well told, or that we won’t find ourselves rehashing a theme or two borrowed (perhaps without our realizing it) from religious circles.

Just as with fiction, religious themes may well hold someone’s interest without any literal belief in the characters and events described in them.

I should add that it isn’t entirely clear that atheists hate God, even as a concept. I’ve been focusing so far on villainous themes, because creeps and bastards are uniquely compelling (even godly ones). But of course, characters in a story move us in other ways too, and this is as true of divine stories as it is of sit-com plots. In the argument from evil, God is a downright bastard, to be sure, and I think sufficiently bastard-like to merit a conclusion or two about his character. Still, the peace-love-dove version of Jesus still evokes a warm and fuzzy something or other deep down in my non-soul. I don’t believe in either of these gods, of course, but the point is that each is moving in its own way. The gods of Greece and Rome can still get my interest, as can those of the Vikings. The shear inscrutability of Krishna can draw my attention as well as anything. All of these figures have compelling attributes, not because they are real, but because they are at times part of stories told really well.

Simply put, religious themes do not cease to occupy our attention simply because we stop believing in them. Our attention may be drawn to them by others, but our own thoughts will frequently come back to those themes without any external prompts. They occupy too much of the thought-world around each of us to be simply banished to the cornfields. In that respect, gods may have an advantage on atheists. We can be put in that cornfield by anyone malicious enough to go for the debate equivalent to a quick fix. Gods can’t. You put them out of your metaphysics, and they pop up in your poetry. Kick them out of your ethics and they sneak back into your favorite morality tales. Some may find in all of this an opportunity for a gotcha game, a chance to declare a debate victory of sorts, but that’s a scene closer to the spirit of Frank Burns than a Matlockesque moment of truth. (Yes, I wrote Matlockesque. Deal with it!) Still, we shouldn’t let the faux-apologetics cause us to lose site of something very human here; we don’t have to believe stories to be moved by them. I reckon those theists whose thoughts I value can see this as well as any atheist. As for those who continue to play the you-just-hate-God game, perhaps I shall put them in a cornfield of my own.

…better yet, rye.

Apologists keep telling us that God doesn’t go away when we cease to believe in him. I think its closer to the truth that ‘God’ doesn’t go away when we cease to believe in him. Some people will never notice the difference.

At this point, I reckon that really just shouldn’t surprise anyone.

 

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The Man With No Game!

02 Saturday Jan 2016

Posted by danielwalldammit in Gaming, Movies, Narrative VIolence

≈ 3 Comments

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Ambiguity, Ambivalence, Clint Eastwood, Morality, Narratives, Role Pllaying games, Stories, Story-Telling, The Man With No Name

Who could forget the man with no name? It’s easily the most memorable character in Clint Eastwood’s acting career. After generations of protagonists so apple-pie obvious in white hats and chaps, always doing the right thing, and always winning in the end, there was something especially compelling about this antihero. You never quite knew what he was going to do. He might save the town, or he might kill everyone. You didn’t really know until right about the same time you learned the outcome of the conflict itself. This vision of moral ambiguity was a wonderful contribution to film.

As a character in a role-playing game, he totally sucks!

To be a little more specific, he makes a terrible player character in an ongoing campaign. The Man With No Name has some potential as an Non Player Character, if the guy running the game uses him well, but in the hands of a player this sort of character can be a terrible buzzkill. That doesn’t stop players from creating characters with similar personae. Time and again players bring such characters to the game table only to they aren’t nearly as interesting as their cinematic counterparts. The difference illustrates a little about storytelling, I think. But of course the issue is larger than the man with no-name. It extends to any number of morally ambiguous characters, characters who inspire fear and hope in roughly equal amounts.

What makes such characters work is the extra tension they provide to the narrative. Instead of just wondering if the hero will beat the bad guys, a morally ambiguous protagonist leaves you wondering if he will even take up the right side of the fight. He might just as easily prove to be the biggest nightmare of the narrative. Done well, such personalities will leave you on the edge of your seat well into the third act, but of course resolution will come in the end. Sooner or later these characters do the right thing, even if reluctantly so, and perhaps with a trace of wrong mixed in with it for bad measure, but they will step up to the challenge and save the day.

The audience needn’t do anything but soak up the story.

And therein lies the difference. Role playing games (or at least the pen&paper variation thereof) are an inherently cooperative enterprise. The players must come to a series of agreements in order to make it work. At minimum this means coming to an understanding of the game rules, but it also requires some agreement on the essential features of the setting as well. Ultimately, the players will need to come to a shared understanding of the plot-line for a campaign. Failing that, an rpg can easily descend into an endless session of bickering over one tiny detail after another. Were things going right, these very details would be the icing on the cake, the features of the story that make it so much more vivid. But when the players aren’t on the same page, such details instead provide fodder for a series of arguments about imaginary things, and being imaginary, those things don’t admit easily of resolution by rational argument. This is of course what makes the old Summoner Geeks parody so brilliant. Most of us who game have been there at one time or another. ….A story that isn’t quite happening, its every detail becoming an excruciating source of pointless conflict.

The morally ambivalent character is just one more variation on this problem. It poses the dilemma of a character who may or may not accept the central plot-lines of the story. More to the point, it poses the challenge of a player who may or may not accept the central challenge of the story. Unlike a movie viewer, the other players must then actively contend with the possibility that his ambiguous loyalties will undermine their own efforts to resolve the central story line. They have to worry if the dark and mysterious character will piss off the one great side character whose help they really need; if he will start a random fight in a bar where they hoped to meet an important contact; or if he might simply wander off when the big battle is about to go down. The possibilities are as countless as they are frustrating. It’s a bit like watching a side-plot to a movie take-over the entire narrative. …except that you’re not simply watching that happen. You are actively trying to resolve the central problem for the storyline and the player running the ambiguous character has just derailed the whole project!

Of course a player running a morally ambivalent character needn’t do this. He can do as the writer of a movie or a book might and choose to let his character do the right thing, so to speak, perhaps grumbling a bit in the process or adopting an ironic reason for doing so. That can be fun. It can actually work.

For about a game or two.

What makes such characters really frustrating is the prospect of dealing with their ambivalence three, four, even ten games into an ongoing campaign. It can actually be kind of fun to figure out a mysterious character in the early stages of a campaign when the story-line is just beginning to emerge. If you are still worried about his likely course of action well into the campaign, and long after the central challenge of the plot has taken shape, the whole act is going to get damned old. Ironically, such characters eventually lose their bad-ass quality and start to seem more like pampered children or special snowflakes.

It isn’t just that such characters are frustrating (though they are). The problem is that the sense of mystery – the dramatic tension that makes them tick – fails over time and they simply become tedious, just one more detail that cannot be settled. Part of what makes ambivalent characters interesting to begin with is a sense of anticipation. What will he do? It’s an interesting question, but this question must eventually be answered to provide a satisfactory theme in a story. If a player leaves his or her character sitting on the fence umpteen plot twists into a narrative, that in itself starts to become the answer to this very question. He’ll stay on that damned fence and make you beg him to help out every damned time something needs doing.

It’s all a bit like watching unrequited love in a sit-com. It’s kinda fun for an episode or three, but it’s a bit old by the second season. By season three it’s a distraction from the cool parts of the series, and by season four it’s the reason you’ve decided to watch something else.

Ultimately, the mystery that makes such characters tick resides in a moment within a plot line, but that moment must eventually pass. A character who doesn’t know what side he’s on well into an ongoing plot becomes a source of irritation. When a player tries to make moral ambiguity a lasting feature of his character, he or she may well end up as a the buzz-kill that ended the campaign.

And the man with no name thus acquires one after all.

It just isn’t a good one.

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