Showing posts with label video games. Show all posts
Showing posts with label video games. Show all posts
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Video games and guilty pleasures: suffering desires


Today I am going to embed the video of my participation at the IV Conference on Sociology of the Ordinary (website in Spanish), which was held in Madrid on 4-5 May 2016. My talk was on how video games are able to articulate desires in more complex ways, given their biotechnological and prosthetic nature; I focused specifically on what I call suffering desires, that is, our attraction to activities that potentially make us suffer. I illustrated my arguments using video games such as Dark Souls, Heavy Rain, Papers, Please, and This War of Mine. The presentation is in Spanish, but I've included English subtitles.

Video games and guilty pleasures: suffering desires



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Videogames and Sociology: Twitter's pic of the day summary (46-50)

This is the tenth round of Pic of the day RECAP (46-50). To understand what all of this is about, check out the original entry.

46 - Max Payne:  The American dream

Proud and confident. Almost invincible. That's how Max Payne felt before everything went south for him. Because it seems that when things take a turn for the worse they just go south, where all that is bad happens. "Is the American dream dead?" asked Crish Cillizza in a article published on the Washington Post. There's every likelihood that it is indeed dead. Over, like in the Rob Orbison's song. Kaput, like The Weimar Republic in 1933. In the end, all that middle class canned happiness was mostly bullshit. Advanced liberalism and post-Fordist capitalism are like those free-to-play games; you only win if you pay enough. And by enough I mean a lot.

47 - Amnesia: A Machine for Pigs  This world is a machine! A machine for pigs!


This world is a machine! Is that good or bad? Wait a moment, there is more. A machine for pigs! Well, that is more accurate. The world is a big, monstrous, relentless, and ruthless machinery inclined to crush any being that happens to inhabit its entrails. Don't be fooled. A machine for pigs is a more poetical way to refer to a slaughterhouse. And if it wasn't enough wrecking our bodies mercilessly, the machine also wants to break our souls, minds, wishes, ideas, hopes and anything that resembles humanity - that suspicious notion. Just watch all those greedy fascists governing and operating the machine. They're also pigs that will be equally devoured by the machine eventually; they have just decided to buy a little more time sacrificing everyone else in the process. 

48 - Octodad:  BLRBRLBLBRLBLRBLOOOOOOOO


BLRBR LBLBRLBL RBLOOO OOOOOBLR BRLBLB RLBL RBL OOOOOOO OWeberBL RBRLB LBR LBLRBL OOOO OOOOLatourBL RBR LBL BRLB LRBLO OOOOO OOSocialisationBLRB RLBL BR LBLRBL OOOO OOO ODurkheimBL RBRLB LBRL BLRBLOOO OO OO OETABLRBRL BLBR LBL RBLO OOO OOO OAgencyBLR BRLBL BRLB LRB LOO OOO OOOBourdieuBLR BRLBL BRLBL RBLOO OOOO OO BL RBRLBLB RLBL RBLO OOO OO OOMediationsBL RBRLBL BRLBLR BLOOO OOO OO BLRB RLBLBR LBLRB LOOO OOO OOB LRBR LBL BRLBLR BLOOOO OOOORajoyBL RBR LB LBR LBLRB LOOO OOO OOB LRBR LBLB RLBLRBLO OOO OOO OStructuractionBLRBR LBLB RLB LRBL OOOOOO OOBLR BRLBL BRLB LRBLOO OOOO OOEpistemology BLR BRLBL BRLBL RBLOO OOOO OOGiddensB LRBR LBLB RLBLR BLO OO OOO O

49 - Metro 2033: Light! Someone must be there


Have your ever heard that epistemological crap about the smoke and the fire? You know, if there is smoke, that will be the sign of the existence of a fire and so on and so forth. Well, we tend, not always fortunately, to interpret reality in those terms. Look! Light! Someone must be there. Look! Water! There must be a leak. Look! Lipsticks traces! A woman must have been drinking from this glass. Listen! A dog is barking! Someone must be trespassing. We should deal with those signs as the character in the screenshot: with suspicion and, preferably, drawing a firearm.

50 - The Binding of Isaac:  Faith Up!


I often think that video games just copy their mechanics from reality. After all, is not what really happens in real life? Whenever we finish counting the beads of our rosary, faith up! Wherever we visit a church, faith up! Whoever prays to a god, faith up! Whichever sermon you hear, faith up! That also works in the opposite direction, all those things that make our faith go down. All in all, we all have a lifebar or a certain amount of health points, we collect coins and have keys. Some even have guns and bombs. And we try to level up as much as we can in order to overcome any barrier we might find in our paths and to defeat the new boss (sometimes literally) that impedes our progression in life. Doubtlessly, we need as much faith as we can get.

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Videogames and Sociology: Twitter's pic of the day summary (41-45)

This is the ninth round of Pic of the day RECAP (41-45). To understand what all of this is about, check out the original entry.

41 - Max Payne 3:  There was always something rotten in the air
In one of the most wonderfully unsettling scenes in the history of TV series, an aged agent Cooper sits in the centre of the Red Room accompanied by The Man from Another Place (a dwarf in a red suit) and a ghostly Laura Palmer. Actually, it's not the most unnerving sequence of Twin Peaks, but in that weird dream-like state takes place a very chilling short conversation: "Where we're from, the birds sing a pretty song and there's always music in the air". Is this a metaphor of the fact that Laura Palmer lies in her grave? Are the birds the ones singing in the cemetery? Is the music in the air the cracking sound of the casket slowly collapsing under the weight of soil? When an also aged Max Payne pronounced those similar words, "there is always something rotten in the air", everything became crystalline. "Of course," I thought, "there are always music and something rotten in the air because we all are living in our own grave". And that grave is society.

42 - Moebius: Empire Rising:  What exactly is my destiny?

Destiny is about the future. What will I be doing? With whom?  Where? In sum, who I will be? Destiny is fate, ergo, it belongs to the realm of what remains uncertain. And uncertainty is a powerful emotion. It makes us anxious, restless, frightened. That's the reason why we keep asking the question to ourselves, even if we do it out loud in front of one of our peers. The question is aimed at us and we already know we can't answer it. But we keep trying, in the fond hope that its reverberation echoes through our daily life anxieties and helps us to overcome the deep feel of uncertainty that once was shallow but now is almost unbearable. What has this to do with sociology? Almost everything. A sociologist is, among other things but mainly, a tracker of destinies. The problem is we are better tracking actors' past and present destinies than the future ones. The real destinies are for fortune-tellers, prophets, groundhogs, meteorologists, peasants and, sometimes, for deputy directors and ministers for pensions.   

43 - Arma III:  Keep landing zone clear at all times

There are several reasons why we should keep a landing zone clear at all times. The main reason, though, seems to be pretty obvious: to avoid uncomfortable encounters between aircraft and whatever might be on the landing zone. However, the command falls into a paradox. If the landing zone must be clear at all times, how are aeroplanes and helicopters supposed to land on the designated area? In case they touched down, they would be occupying the landing zone and, here's the paradox, it wouldn't be clear anymore. Therefore, the landing zone is both a physical space where aircraft land and a symbolic one where there is the possibility of aircraft landing. When an actual plane lands, it uses the physical space, fulfilling (and destroying temporarily) the potentiality of the symbolic space. The social is quite similar, physical and symbolic at the same time, and full of paradoxes that sustain the fundamental fabric of what we call society, identity, meaning or individuality. Hence, keep the ground of the social clear at all times but don't forget to always occupy it as well.

44 - Catachresis: If only you were not under that veil

If only you were not under that veil. If only you were not so far away. In only you were not underground. If only you were not on the other side. If only you were not occupied. If only you were not afraid. If only you were not married. If only you were not a policeman. If only you were not dead. If only you were not saying if only at all times. All these are wishes that yearn for a particular reality to be different. They all have in common that are enunciated using a negative structure, wishing that things were not as they are right now. This reminds me of all those sociologists who are always projecting their wishes over reality, trying to get rid of those aspects they interpret as being a nuisance for their work. The most common metaphor used is that of the veil. These sociologists insist on unveiling what is behind the mask, erasing the layer that distorts the truth hidden by reality. It is surprising how these scholars haven't found yet that there is nothing beneath the veil; that reality is wide open and available to whomever wants to have a look.

45 - Injustice: God Among Us:  But Let's think bigger
There is a global tendency in the circles of self-help gurus that encourage us to think always bigger. We live our meaningless and aimless lives without knowing that we could (and should) think bigger. Escape from one of Weber's worst fears, the iron cage in which we are confined nowadays. It might not be the Kafkaesque bureaucratic nightmare that he envisaged in his The Protestant Ethic and the Spirit of Capitalism (2003), too far to foresee the havoc created by financial capitalism and its neoliberal political rationalities, but it is still a symbolic prison, in the end, the worst kind of jail for an individual. Then, we think bigger, but after doing so, we are still inside the cage. What did we do wrong? Well, just focusing on the bigger picture is not enough. Sometimes it's good to think bigger; we must know the things that surround us can only be explained by other things that are somewhere else both in space and time. However, we should also think smaller: the iron cage exit is not beyond its bars, it's closer than we think, in the details. Those details that explain and make possible those big ideas. Once you master how to think bigger and smaller at the same time, only then, you will be free.

Previous entries:
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Videogames and Sociology: Twitter's pic of the day summary (36-40)

This is the eighth round of Pic of the day RECAP (36-40). To understand what all of this is about, check out the original entry.

36 - The Forest:  I love my guts
This out of proportions love for himself might be interpreted in two, kind of related, ways: one in a metaphorical sense and the other as quite literal. According to the former, he may be referring to his determination and boldness. Who does not love the strength to face obstacles and rise to the challenges? But the guy is actually lying - presumably dead - on a table in the middle of a dark cave. If that careless daredevil attitude got him in there in first place, why would he love those stupid guts? However, if he is alluding to his actual guts - those that we can observe sprouting from his belly, that's, at best, ironic. If fact, everything is just based on a false premise: that the guts were in the T-shirt before they were pulled out. Just like society: did it exist before sociologists say it was there? There's an important difference, though. I would never say 'I love my society'.

37 - Free to Play:  Gaming will be the death of you one day
If your aunt prophesies your death by the hand of gaming - and this happens in the film Free to Play (the prophecy, not his demise) - then you should start worrying (I would!). But since she doesn't specify what type of death awaits him, we can only speculate about it. Is it a social death? Gaming has traditionally been linked to social isolation, but lately, and Free to Play is a good example of this tendency, gaming has become mainstream. Is it a professional death? That's more likely, because if he wants to succeed in a eSports career, his time as a pro player will eventually come to an end. Nevertheless, he will still be able to work in other areas (related or not to gaming). Is it a final biological death? There have been reported some ludicrous deaths because of playing video games, but unless he spends more than two days in a row playing uninterruptedly while he solely drinks Mountain Dew (and, to be honest, we don't know if he actually does this), he's not going to die any time soon due to gaming. There is still one unexplored death. That of the inner self. The soul, say some. The subject, say others. In that case, he's already dead and is probably unaware of it.

38 - Faster Than Light:  Intruders detected
No matter how far we are from our local coordinates, spatial and temporal, we will always make distinctions between us and the others, the local and the foreigner, our own and the outsiders. Groups, nations, countries, factions, communities, guilds, gangs... wherever and whenever a collective of individuals exists, there will always be people seen as the intruders, which are fundamental to the definition of the group: its constitutive outside. 

39 - Penumbra - Black Plague:  There cannot be one, there can only be us all
I never get tired of a good old agency-structure debate. Is the individual detached from society a possibility or is just an illusion, a trick played by the collective imagination that creates it? Is society just the outcome of the addition of several individuals or is it something greater than the sum of its 'parts'? What the hive - that collective mind - says in the video game Penumbra is true and false at the same time. We, the sociologists, have been fighting this war for more than a hundred years. Too many casualties, too many efforts to solve the problem. Giddens's structuration theory (1984), Bourdieu's theory that links habitus, field and capital (1998) or Berger and Luckmann's description on how social reality is constructed (1967) have been some interesting and, to certain extent, successful proposals to overcome this problem. I particularly like Latour's elegant approach: "the social possesses the bizarre property of not being made of agency or structure at all, but rather of being a circulating entity" (1999: 17). 

40 - Far Cry:  Stay low and avoid contact if possible
How many times have we been given this sort of advice? Stay low, don't stand out. Avoid contact, people are dangerous. Is the man lying motionless on his own blood one of those who tried to step out of line? What if he was the one who played by the book and the one holding the gun is the smart guy who didn't listen to the same old story? You can try to avoid contact, but reality is all about connections. No escape there. And sometimes, staying low is precisely what attract all that unwanted attention. Here's my tip: stay low if you are passing behind a low ceiling and avoid contact in case there are sparks coming from it or you see a politician reaching out his hand.

Previous entries:
Videogames & Sociology: Twitter's pic of the day summary (11-15)
Videogames & Sociology: Twitter's pic of the day summary (16-20)
Videogames & Sociology: Twitter's pic of the day summary (21-25)
Videogames & Sociology: Twitter's pic of the day summary (26-30)
Videogames & Sociology: Twitter's pic of the day summary (31-35)

Bibliography
  • Berger, Peter L. and Luckmann, Thomas (1967). The Social Construction of Reality: A Treatise in the Sociology of Knowledge. New York: Anchor.
  • Bourdieu, Pierre (1998). Practical Reason: On the Theory of Action. Stanford: Stanford University Press.
  • Giddens, Anthony (1984). The Constitution of Society. Cambridge: Polity Press.
  • Latour, Bruno (1999). “On recalling ANT” en Law, John y Hassard, John. Actor-Network Theory and after. Oxford: Blackwell, 15-25.
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Videogames and Sociology: Twitter's pic of the day summary (31-35)

This is the seventh round of Pic of the day RECAP (31-35). To understand what all of this is about, check out the original entry.

31 - Doom 3:  That way

We are always compelled to behave in a certain manner by different forces (invisible or not). Some of them are subtle, like the smell of  recently baked pies. Others are more direct, like a panel in a road which gently reminds you that your speed is being checked by radar. Of course, there are those that are extremely persuasive, like the one we are able to see in the picture: an armed soldier telling us that we must go that way. He doesn't even sweeten his mandate a little bit with a "would you mind..." or a similar grammatical construction that could show a shred of politeness. We're talking about power here. I
n Foucaldian terms, conduct of the conduct. The most interesting thing of Foucault's notion of power, apart from its relational nature and its link to knowledge, is that there wouldn't be power without freedom. Power exists because you have the chance of not following what is asked of you (directly or indirectly). In fact, if you have a gun pointed at your head, that's hardly a power relationship (although you still have the freedom to cry "shoot!"). When someone does something after having the opportunity to do several other things, then, my friend, that's power.

32 - Papers, please: Papers, please

Speaking of power, let's talk about the power of inscriptions. According to Latour, who initially borrowed the notion from Derrida, inscription is "a general term that refers to all the type of transformations through which an entity becomes materialized into a sign, an archive, a document, a piece of paper, a trace. Usually, (…) inscriptions are two dimensional, superimposable and combinable" (1999: 306). I could write words and more words on inscriptions and their importance in life in general and in science in particular. However, I will focus on the particular transformation that entails ID documents such as passports, work permits, visas, national identity cards or driving licences. What do they all have in common? They're papers (well, some of them are more plastic than paper but that doesn't matter here), yes, but very specific ones: they all translate an entity - your body, your life, your skills, in sum, your identity -  into a bidimensional document. It's all there: when you were born, your sex, your name, your address, your likeness, your marital status, your occupation, your ability to drive, to work, to reside. But like any other kind of translation, there is not just a simple correspondence between what is being translated (basically, you) and the translation (the inscription). Everything is transformed in the process. Don't you believe me? Play Papers, please or just try to enter in a foreign country without the required documentation. After all, if those papers are just a plain translation of you, and you're already there, why should you need anything else? And then it's when you start thinking that your body, your identity, yourself might be actually the translation of those inscriptions.

33 - Fez: Reality is perception
Fez is, among other things, about the reality of the real. If we state that reality is perception, we are suggesting that reality is, at least to a certain extent, what we think reality is and not what is just out there. This sounds like ontology to me. But far from the philosophical debates in which the notion of ontology is born, I prefer to use a more practical definition. For instance, García Selgas considers that what "allows us to talk about ontology is not the aspiration of drawing the being of things, but the acknowledgement that every scientific theory entails a specific model of what it deals with" (2003: 29). Substitute "scientific theory" for "theory" or just "personal perception" and, voilà, you are there. Nevertheless, remember that perception is just that, an assumption of what reality is, not reality itself (if there's any). Be specially careful with walls, gravity, policemen, boundaries, grumpy old people, wet floors, and other regular impersonations of the real. Don't go wild just because it's all about perception.

34 - Outlast: Witness

Witness. Is the word written in blood referring to the noun or the verb? If it's the former, who is the witness, that dead guy sitting on the loo? In that case, is that bloody graffiti trying to convey the message the dead of the witness? But is it referring to that particular witness or the witness as a social figure? That would be an interesting interpretation: the witness, a dead body with his head between his legs, is lost in one of the darkest corners of reality, those of its wastes. He's not witnessing any more. And if there is no witness to observe the events that are happening in reality, who would produce narratives of them? Will they stop happening because there is no one watching? Even though this might be seen as a creepy scenario, in my opinion, there would be a more unsettling one: that it is a verb, an imperative: "witness!". You would be situated in the position of the witness, forced to watch and trusted with the responsibility to give testimony when the time comes. And there is no bleaker situation than witnessing the end of witnesses. 

35 - Gone Home: You can do better

You can do better, you can always do better. But what about doing worse? Because there is also always space for doing things far worse. Would we say things like "I try hard but it doesn't get any worse"? Or should we say something like "I don't try anything at all but things keep improving"? It might seem odd, but there are a few reasons why we should try doing things worse, at least as an experiment. One of them would be to prove we are in control of things: if you are not able to worsen what you did before, this could mean that your achievements are due to external factors and not as a product of your determination and expertise. Another reason would be to look more human and less conceited. Because nobody wants to hear that they are too good to be true (unless they're in a song). And finally, probably the most important reason to do worse: to do better later on. In the end, worse and better only make sense in relation to each other. 

Previous entries:
Videogames & Sociology: Twitter's pic of the day summary (11-15)
Videogames & Sociology: Twitter's pic of the day summary (16-20)
Videogames & Sociology: Twitter's pic of the day summary (21-25)
Videogames & Sociology: Twitter's pic of the day summary (26-30)

Bibliography
  • García Selgas, Fernando J. (2003). “Hacia una ontología de la fluidez social”, Política y Sociedad, 40 (1): 27-55.
  • Latour, Bruno (1999). Pandora's Hope. Essays on the Reality of Science Studies. Cambridge Mass.: Harvard University Press.
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Videogames and Sociology: Twitter's pic of the day summary (26-30)

This is the sixth round of Pic of the day RECAP (26-30). To understand what all of this is about, check out the original entry.

26 - Broken Sword 5: The Serpent's Curse:  Can we ever truly know another human being? 

Not that I'm a functionalist, but what is the social function of rhetorical questions? What is the reason we ask questions that we don't expect to be answered? Is it self-awareness of our conditions of possibility, that is, the limits of what can be thought and known in a particular epoch and cultural context? Are they pointless statements of a meaningless discourse, void of any real social purpose? Have I just posed a series of rhetorical questions myself ? In my opinion, they are quiescent screams of horror destined to silence our fears to the unknown. Or maybe it's just an excuse to practice some cheap existentialism. So, can we ever truly know another human being? If there's one thing I'm sure of is that you'll never be able to truly know anyone, or anything for that matter. Not at least with sociology, monsieur. 

27 - Slender: The Arrival: Can you see it?

In his reflections on the Foucauldian notion of dispositif, Deleuze described one of its dimensions, the curves of visibility, as the lines of light that let us see by forming different shapes, which are inseparable from the dispositif in question. Thus, each dispositif  distributes "the visible and the invisible" (1992: 160), what we can see and cannot. It's important to emphasise that those lines of light don't just fall upon pre-existing objects, the light is helping to create them. Therefore, when we are faced with the question Can you see it?, we should ask ourselves if the social apparatus in which we dwell is letting us see it, whatever that is, an in what shape. Sometimes, there are things we don't want to see - i.e. the Slenderman - but the dispositif keeps projecting those shapes in front of us. Is there any way out of it? Yes, Deleuze also delineated them: the lines of subjectification, the lines of escape. It's the dispositif escaping from itself, breaking its regimes and boundaries. Of course, after that, new social apparatuses will be established,  imposing new curves of visibility, which includes all sorts of Slendermen and other, fantastic or not, dark creatures.  

28 - Dinner date: Perhaps I should give it up, move on
We tend to cling to what we think it's true, even if we have plenty of evidence in support of its spurious nature. Most of the time it's because we're used to it or are afraid to change or improvise. We might come to assume the lack of truth in what we believe, but we still hang on to it. Those moments in which including the most recalcitrant constructivist endures the heavy weight of the social structure. Why do we keep doing things we know that are a dead end? Why don't we give up and move on? It might be the hope of a highly improbable (positive) denouement. Eventually, you'll move on or the structure will do it for you.

29 - Portal: The cake is a lie

There are white lies and half-truths. There are also blatant and downright lies. Some people would feel ashamed of telling a lie,  even a harmless one; others would do it barefacedly. No matter what type or how they're delivered, lies are told all the time and are part of our social landscape. Let's face it, lies are a fundamental pillar to sustain the well-being of our societies. A world without lies would be as bad as one full of them. Try to be honest everywhere at any time and you'll see what I mean. Although necessary, there are cruel heartless lies that can be devastating. Those that are pregnant with broken promises of a better future, a endless love, or a delicious cake. The ones involving cakes, those sweet pieces of heaven, are the worst of them.

30 - Aliens Colonial Marines: Caution, quarantine area

Quarantine. What an interesting concept. Like a laboratory or a heritage site, quarantine suspends the current socio-material conditions of existence. In this case, we're not testing reality to know more about it or trying to experience what cannot be experienced any more; it's all about controlling an epidemic. Quarantine implies, therefore, the temporary closure of a space in order to isolate an area, an ecosystem, a population. The main aim of quarantine is to prevent an outbreak of a particular disease. What if quarantine was applied to broader social aspects of reality such as ideas, patterns of behaviour, cultures, or rules? Then you realise that the social structure is a big quarantine area continually trying to hold the winds of social change. Obviously, like in all those films and video games - and because every quarantine always comes to an end, it's only a question of time that the quarantine area is breached. 

Previous entries:
Videogames & Sociology: Twitter's pic of the day summary (11-15)
Videogames & Sociology: Twitter's pic of the day summary (16-20)
Videogames & Sociology: Twitter's pic of the day summary (21-25)

Bibliography
Deleuze, Gilles (1992). "What is a Dispositif?" in T.J. Armstrong (ed). Michel Foucault Philosopher. Hemel Hempstead: Harvester Wheatsheaf, pp. 159-168.
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Videogames and Sociology: Twitter's pic of the day summary (21-25)

This is the fifth round of Pic of the day RECAP (21-25). To understand what all of this is about, check out the original entry.

21 - Glitchhikers: We're surrounded by possible connections all the time 

You probably won't find a more straightforward truth in this section. We're surrounded by possible connections all the time. Amen to that. What's more, not only are we surrounded, we are also covered, traversed and flooded by those connections. We walk on connections. We walk thanks to connections. What the hell, we are connections too! Connections of connections, that's what we are. That's what the social is: a contingent articulation (that is, a set of connections) of heterogeneous elements.

22 - The Black Mirror 2: Did I see a ghost?

How many times have you asked a similar question to yourself? Was it real? Did I image that? Was all that a dream? Did I lock the door? The fact that we are asking ourselves about something that has just happened and only us can answer is odd at the very least. If you didn't notice the first time, why are you asking again? It is commonly believed that those are just rhetorical questions, that we already know (or not) the answer. In both cases, why ask then? Good question. Do I have to explain to you why I cannot answer it? So, Did I see a ghost?

23 - Thief Gold (The Dark Project): Stay in the shadows, avoid the light
Light casts shadows, which means that without light wouldn't be shadows. Therefore, shadows are extensions of light. Are shadows and light different states of the same reality? If so, does staying in the shadows equal to staying in the light? Is it possible then to follow the mandate of keeping off the light and embracing the shadows without coming into existential contradiction? Since I'm not a a physicist, all what I've just written might be nonsense. But if we consider this as a metaphor of how we represent reality, we may we able to work around the paradox. We shed light on the pieces of reality we want to know better with our methods of representation. That way of proceeding leads us to produce knowledge about what surrounds us, but also obscures other parts. The illuminated areas are what we think about reality while the dimmed ones are what we ignore. Hence, staying in the shadows could be a good way to approach reality differently. To know what is unknown. Be warned, though: you will cast a new spectrum of shadows and lights.

24 - Cognition: You made the same fucking mistake twice?!

Have a look at the picture. What do you see? An angry woman. An accusing finger. A man in a defensive posture. Some papers on a table. And some f-wording. How did we get here? It seems that someone made the same mistake twice. That's John, the guy trying to protect himself from that menacing finger. Who's behind that finger? Erica Reed, a detective with an unusual but useful gift: she can see the past when she touches something or someone. Now we understand why John is afraid of her finger. As if he, like the rest of us, made the same damn mistake just twice!

25 - Super Hexagon: Level up

Most of the time video games are about levelling up. Rising to the challenge. Beating the boss. Hitting the high scores list. Completing stages. Overcoming adversity. Increasing our skills. Video games are tales of success. Now think how all that could be easily applied to life in general. And how you are on the Pentagon level of a game called Super Hexagon. We all are. Do you see it now? No? Try again. Most of the time video games are...

Previous entries:
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Flash Sociological Reviews: Gone Home (part 1: the media)

Like the diaries, the flash sociological reviews are tools intended for exploring the social landscape of video games and all the actors that traverse it. The reviews are sociological because they're not about the video game itself, if it's good or bad, but about the wider social experience of the video game. The reviews are flash because they are quick, brief and made of sudden emotional impacts with some pieces of rational thought. And also because they like showing off. Expect some minor spoilers. Maybe huge ones. Nonetheless, I'll try to keep it quiet. You've been warned.

The structure of the reviews is as follows: 
  • first, a biased summary of how the game has been represented on the media (mainly online magazines and developers' diaries), including previews, reviews and what their developers say about it; 
  • second, my own experience with the game, a very brief, even more biased, description of what I think was more relevant to me (most of the time I will be making random associations between the game, me and my perception of society);
  • third, again, a biased and non-representative overview of what other gamers say about their encounters with the game (forums, users reviews, comments).
In order to ease the process, for me and the readers, I will post the reviews divided into three different entries (each one corresponding with one of the aforementioned points: media, own experience, gamers).

The opening flash sociological review will be on Gone Home the video game developed by The Fullbright Company and released on 15th August 2013. This is going to be a larger, deeper and messier review than I expected since it's the first one. The ones that are to come after it will be more concise, organized and briefer (I'll limit the number of sources from where I dig information for the first and third sections). 



One of the most interesting things about Gone Home, and other games like it, is to observe how its status as a video game is questioned. At least as a conventional one, if that can be said of a video game. Is not the unconventional part of video games conventions? Anyway, this is not necessarily read as something negative, it is sometimes even praised...
With no violence, no action, no threat, no way to die or be hurt, Gone Home still managed to captivate its audience, receiving accolades and nominations for game of the year (...). But for some, one odd question remains: Is Gone Home a video game? (...) Gone Home is a game of exploration and narration, an effective vehicle for story telling. But its lack of puzzles and combat, and the inability to lose or even change the outcome, have some questioning its gaming legitimacy. (Brian Crecente, Polygon, 31-03-2014)
...but the critique is always there:
I do agree with the consensus that Gone Home is a great game, but I do wish it was more of a “game.” Often times I barely felt like I needed to be in control of my character at all, and they could have just had someone walk around collecting notes as I watched through their eyes. With very few problems to solve, it demands almost no interactivity from its audience (...). To barely use that ability feels like a waste. (Paul Tassi, Forbes, 22-08-2013).
These debates directly aim at the very essence of what a video game means, exposing the inner structure of its definition. They force us to explicitly address the notion of what a video game is. It seems that Gone Home's developers encourage the discussion...
Steve Gaynor, writer and designer at Gone Home developer Fullbright Studio, agreed (...) that these missing elements set it apart from what he called "modern mainstream video games" (Brian Crecente, Polygon, 31-03-2014).
...although they prefer to align themselves with the notion of video game: 
...still has very much in common with game experiences. Three key things that make Gone Home a video game, he said, is its central focus on player agency, the game's inherent spirit of playfulness and the variability of player experience (Brian Crecente, Polygon, 31-03-2014).


Player agency, the inherent spirit of playfulness and the variability of player experience. Those are the key elements that, according to their creators, makes Gone Home a video game. Two on the player (agency and variability of experience) and one on the game (spirit of playfulness). I tend to distrust anything that is defined as inherent; even more if there are spirits around. I don't think the playfulness of the game is inherent. I don't believe that only the player has agency either. Both video games and players are agents. Depending on how they intersect, we have as outcomes the spirit of playfulness (or boredom) and the variability (or monotony) of player experience. But I'm starting to step in too much, let's get back to (other) social actors:
Gone Home is a story about people. It’s about life, living, and how regular little changes in and around a sleepy old house can be the most frightening, difficult things in the world. There is no element of videogame “challenge” to Gone Home, but that’s kind of the point: real life isn’t a videogame. (Nathan Grayson, Rock, Paper, Shotgun, 23-12-2014)
The last quote could be read as being supportive of the magic circle theory (have a look at this and this entries): real life is not a video game; a video game is, therefore, something experienced as being separated from real life. Their reality seem to be different: one is real while the other, we can only assume here, is some sort of simulated/fantastic/alternative life. On the one hand, there is what is real; on the other hand, there is an exception to what is real. However, if we have a closer look at it, we'll see how Gone Home is invested with the mundane reality of every day life: it's about people, life, living, regular little changes. As though Gone Home were the real life itself.

This brings me to the depiction of Gone Home as an expression of the mundane an the ordinary. Represented as being so far from most of the core mechanics that define video games, Gone Home seems to radically embrace the quotidian texture of every day life, which is sometimes disappointing...
A recurring theme in the Gone Home is that it’s constantly masquerading as a horror game. (...) Eventually, after enough of these, you learn to stop being scared, as nothing is going to ever jump out at you. And nothing does. Rather, the story Gone Home wants to tell is more ordinary than you might initially believe. (...) Without any actual puzzles to solve save one, the game becomes a lot of walking and note finding. Not to say that the tales being told aren’t good ones, but I feel like there was a better way to integrate gameplay into the events of the game than what we see here. (Paul Tassi, Forbes, 22-08-2013).
...and other times is celebrated:
Their house told me their story, far better than Sam’s spoken diaries did. (...) I think the game was at its weakest when the house felt unusual. Secret passages, peculiar notes in hidden stairways – that’s fun and all, but it detracted from what I appreciated most about Gone Home: the ordinariness. It was a house. Not a spaceship. It’s so strange quite how unusual that is in our silly medium. (...) I loved those bland details, the trinkets of a family, the everyday objects of necessity, the utterly astonishing numbers of highlighter pens. (...) Sleuthing, turning things over and over both physically and in my head – that’s Gone Home’s principle interaction. Some of its individual elements could easily be executed by other mediums, but the sum of its parts – the irresistible mystery of its mundanity – would fall apart if we couldn’t inhabit its world (Nathan Grayson, Rock, Paper, Shotgun, 23-12-2014).
The smallest details were the ones that resonated most. A movie ticket stub for Pulp Fiction. Glow-in-the-dark stars on the bedroom ceiling. Neutral color pallets and stacks of coupons. (...) This atmosphere proffers a definition of what differentiates a home from a house: it is mundane in the best way possible. (Lyndsey Edelman, Kill Screen, 16-08-2013)

Thus, the discussion that revolves around the game-like nature of Gone Home (or its absence) has its roots in the layers of mundanity in which is wrapped. Gone Home reveals what happens to video games when they are infused with the fragrance of ordinariness as their main mechanic. But again, is this normality detaching Fullbright's work from being labelled as a game?:
...there is no big reveal, no big twist when it comes to 'what happened.' You will wait for it the entire game, because that's how games are, that's what games like to do. To a certain extent Gone Home plays into those expectations, even though it's entirely a game about ordinary lives. I've walked away stunned at how hard most games work to tell us touching stories while placing us in epic situations with unrealistic struggles (zombies! dragons!) when the reality is that our everyday lives can hold more nuanced difficulties and drama than a thousand BioShocks ever could. Isn't that why we need things like games to escape to, after all? (Patricia Hernandez, Kotaku, 15-08-2013)
In this case, Gone Home is described as being the expectation of a video game. Probably one of the most interesting definitions of the game (or no-game). And yet, setting a video game in our everyday lives gives more opportunities to developers to enhance the difficulties and the drama in their work, beyond the far-fetched worlds of futuristic or fantastic stories full of unrealistic creatures and situations. So Gone Home is mundane but also special. It's in both sides of the magic circle and between them:
It’s remarkable how little can be said of what this entails, despite its relative mundanity. But it’s the mundanity that makes Gone Home so damned special. It’s ordinary, recognisable, relatable. It’s a house, and we’ve been in those. It’s not a spaceship or government headquarters or battle-strewn desert. It’s a home. But it’s a home that’s simultaneously peculiar, unknown, and distant. You’ve never been there before, and nor indeed has Katie.  (John Walker, Rock, Paper, Shotgun, 15-08-2013)
If Gone Home enters the universe of video games, it does it through this particular via: it's simultaneously mundane and extraordinary. And it's special because it's mundane; and it's mundane thanks to its peculiarity. And I don't know if that makes sense any more... but you get my point, don't you?


In any case, this approach to video games relies on certain assumption of video gamers: who they are and how they're going to handle the product, to make use of their agency. Gone Home developers claim to deeply trust players:
We didn't decide to tell a story and figure out a gamer to make around it. The game came first and the narrative was designed for that. (...) There is a deep trust in the player to explore of their own volition and not to be told what to do (Steve Gaynor in Brian Crecente, Polygon, 31-03-2014).
I just always try to think of what I would want if I were the player. And personally I want a game that allows me to inhabit it without getting all up in my face. I like to just be in a world and experience it and interact with it as I might if I were really there, which doesn’t involve sitting back and watching a cutscene. I think the more that the player can discover through their interaction with the world, the more invested they are in what they find. Being hands-off with the player and trusting them to discover what’s interesting about the gameworld on their own yields the best results in my opinion (Steve Gaynor interviewed by Lachlan Williams, OnlySP, 23-07-2013).

At least formally, these developers have made the effort to recognise the player as a competent agent who doesn't need to be patronised about what to do, and how, in the game. They're highlighting, to a certain extent, the particular interactivity of the medium, trying to project an image of their game as an product to be necessarily experienced by the player, who would be an essential piece to foster the emergence of the meanings and experiences that the game can deliver. 

If we consider that both the video game and the gamer are social agents, their interactions will provide unexpected outcomes, always within the limits they impose on each other. For instance, these kinds of restrictions:
The dialogue, especially in the early game, isn't particularly graceful. It tends toward info-dumping to the extent that there's actually a note on the front door of the house at the beginning of the game that says “please, please don't go digging around trying to find out where I am.” Compared to the subtlety of the rest of the game, this felt like the game's designers reaching through the screen to shove the player in the right direction (Andrew Groen, The Penny Arcade Report, 15-08-2013).
One can only assume that the developers don't always trust gamers as they'd like to (or as the say they do). Nevertheless, despite these intrusions on the gamers' volition, and other deceits and tricks like the locked doors and the diaries, the hegemonic discourse in the media is that Gone Home trusts its players. But what are the implications for of all that trusting vibe for us, the players? Readiness, focus, attention... in sum, responsibility:
...requiring the player to care about its characters' personal lives, Gone Home takes some big risks in a medium that famously struggles with this kind of nuanced story. (...) There's no combat to distract you, and only a couple of simple puzzles to suss out. But that doesn't mean you can go on autopilot and let Gone Home happen to you. Solving the mysteries of the Greenbriar family requires careful observation and at least a rudimentary sense of how to put the pieces together (Danielle Riendeau, Polygon, 15-08-2013)
Hence, the player is explicitly identified as a fundamental agent responsible for making the narrative possible. The story of Gone Home is enacted thanks to its players. The developers are impelling video gamers to get involved in the main mechanic of the video game, which consists in putting different pieces - material and intangible - together:
You piece the story together yourself by finding these little bits of voice and writing and objects (...). What we want you to do is explore throughout the whole house and find bits and pieces scattered around [that fill out the story]" (Steve Gaynor interviewed by Adam Rosenberg, Digital Trends, 03-04-2013).
The thing that I hope is meaningful about Gone Home is that you’re discovering content. It’s a content delivery mechanism. But all of the method for doing that is through systemic interactive tools. (...). It’s story-based, but I still think of it as a game where a rich set of mechanics is integral to how it means anything.  (Steve Gaynor interviewed by Nathan Grayson, Rock, Paper, Shotgun20-02-2014).
But as important as placing the player in a position of accountability in relation to the game are the contrivances to produce this feeling of personal concern, such as setting the game in a certain period of time, the mid 90s...
For us it was a very practical decision, as far as how it started, with us saying, ‘How recent can it be without having the digital communication problem?’ 1995. Maybe this family doesn’t have AOL yet. People would still actually write each other letters and leave notes on the kitchen table saying ‘I’m going to be late tonight.’ You can find all of that tangible, handwritten evidence scattered throughout the house.” (Steve Gaynor interviewed by Adam Rosenberg, Digital Trends, 03-04-2013).


We just wanted to make a game about exploring and discovery. We wanted to have a lot of little pieces of information scattered all over the house for you to reconstruct. If we set it in 2013, you’d find someone’s iPhone and read all the text messages. The whole story is in that one artifact. (Steve Gaynor interviewed by Jason Johnson, Kill Screen, 21-08-2013)
...or other atmospheric tricks like the stormy night setup: 
The basic idea squared away easily enough, but some narrative conceits were still necessary in order to make Gone Home‘s story really make sense. The “dark and stormy night” setup is undeniably trite, but it exists in service to the story here. The phones are out. The airport shuttle bus is gone and the weather outside is too nasty to walk to the nearest police precinct. The narrative contrivance is justified within the fiction of the game (Steve Gaynor interviewed by Adam Rosenberg, Digital Trends, 03-04-2013).
All of them are mediations that, aligned, chisel the notion of responsibility into the gamer because there is no other way Gone Home's narrative can be delivered: the deus ex machina resource won't come to our rescue. We, equipped with our ability to turn things around and collect scattered notes (a couple of simple but fascinatingly effective mechanics), are the ones who will figure everything out.

What is one of the most relevant consequences of this game, including its contrivances, given the fact we are encouraged to be active actors in this performance? Empathy:
Gone Home is emotionally honest and beautifully, subtly written. The core storyline feels real, like the product of an intense, lived experience, and represents the first time I've personally related to video game characters. (...) But I never expected to see myself — or such a strong reflection of myself and my own life — in a video game (Danielle Riendeau, Polygon, 15-08-2013).

Her story is utterly gorgeous, so wonderfully allowing you to not only nostalgically reflect on that time in your own life, but crucially, empathise rather than patronise. (...) Gone Home is a game that knows that feelings are real as they are experienced, and does not diminish them (John Walker, Rock, Paper, Shotgun, 15-08-2013).
According to these writers, the game allows you to empathise rather than patronise, to feel the core storyline as real and part of an intense lived experience. Here, Gone Home is assigned a crucial active role in this emphatic awareness: it's honest and emotional, it knows how it feels to be a teenager, it's capable of reflecting you. It's driving you to see yourself reflected on the video game (or is it reflecting the video game on you, maybe?). It compels you to worry about the characters (or is it yourself?); it matters to you:
It wasn’t fear for myself, which is a rare and powerful thing for a videogame. It was fear for people I’d never met, never would and didn’t exist. They mattered to me. Despite nominally being in the unseen shoes of a female, US college student, as opposed to an exhausted 34-year-old male Brit, I played as myself in Gone Home. I played with my sympathies and prejudices and wounds at the fore, raw and exposed and affected by what I read and heard and intuited and imagined about these people (Alec Meer, Rock, Paper, Shotgun, 23-12-2014).
It seems that Gone Home can affect you in many ways, but this is possible due to particular mediations that summon the player to feel this empathy. For instance, the developers force the player to know the video game's characters through the traces they left behind:
You start by only seeing the evidence of these people, the impression they left behind. You don’t have direct access to the internal state. You’re projecting how these people feel. There’s no way of knowing it directly (Steve Gaynor interviewed by Jason Johnson, Kill Screen, 21-08-2013). 
If we just ignore things like Sam's diary or some of those letters that fall for the trick of manufacturing a well-prepared discourse of the characters, they seem to be fairly right. It's all about projecting our feelings on the game's characters, which produces empathy as a result. What's more, the developers, who insist in being hands off (even though it's obvious their fingerprints are all around the game), try to shorten the distance between the player and the player's character (Katie) by telling as less as possible about her:
We wanted to be hands off, because there is this dissonance between the player and the player’s character. If we tell you too much about Katie and who she is, it gets into this weird space where it’s like, “I’m playing as her, but I’m discovering stuff about her that she already knows.” (Steve Gaynor interviewed by Jason Johnson, Kill Screen, 21-08-2013).
It's basically true and works fine most of the time but when you discover those postcards you sent to your family while you were in Europe and in that moment she refuses to keep reading her sister's first sexual experience. You can be easily detached from your character since you're not the one who is making the decision of reading or not that fragment of text.


In any case, and conceived as as a major conceit, the fact of  your character experiencing the house for the first time like you is what makes the paradoxical approach possible: unknown and recognisable.
I think the game’s best conceit was that your character is experiencing the place for the first time too. It could have been a game about a person going about a house with which they were familiar, and you’d be slightly farther separated from the event. By it being strange and alien to her, while at the same time filled with the familiar and the familial, it so perfectly aligned her experience with your own. Unknown yet very recognisable(Nathan Grayson, Rock, Paper, Shotgun, 23-12-2014).
The game finds more ways to enhance the experience of us - the players - becoming her - the character - using, yet again, the absence of certain elements:
Curiously, there are also no mirrors: if we are not allowed to establish the character within the game’s context as separate from ourselves, then we as players are more inclined to become the character. I found myself more suspended in this world, where the foreign (the house) and the familiar (my memories) so seamlessly played off one another (Lyndsey Edelman, Kill Screen, 16-08-2013).
Without a mirror that reflects our own image - neither the character's one nor yours, you and the player's character are more inclined to blend into the same figure. Therefore, those who focus in the house, another - maybe the most - crucial character-actor-actant in the video game, depict it as a blank canvas on which we project our own fears:
Gone Home plays the player's brain like a fiddle. It's an exceptional work of psychological terror, and a triumph of video game storytelling. While its character's are rich and detailed, the mansion is not, and it becomes a blank canvas onto which you can superimpose your own fears (Andrew Groen, The Penny Arcade Report, 15-08-2013).
I might disagree with the author on the richness and detail of the mansion, but it's somehow interesting how players are dragged by the game and its absences and ellipses to actively put themselves in other's shoes. People who don't necessarily share anything in common to what happens in the story (or is it maybe everything set to be experienced as something which you would inevitably relate to?), feel compelled to sympathise with their characters.

But what about those who can easily identify with what Gone Home offers? A sense of extreme, almost literal, visceral empathy emerges:
The personal ache I felt is partially due to the knowledge that I've been waiting so long for a game to feature someone like Sam—a game that was about someone that's similar to me in a non-abstract way. Me! (...) It feels embarrassing to say, but I could cry—did cry—with the relief of knowing a game like this even exists (...) Part of the ache I felt while playing also came from being an older sister myself. Sometimes, what I felt was pride or amusement at her antics; she's a swell kid. And sometimes, I couldn't help but feel a little helpless thinking that I should have been there for Sam, or to worry endlessly about what actually happened to your missing sister in the game. (Patricia Hernandez, Kotaku, 15-08-2013)
The personal and social likeness of some of the writers, who describe themselves as female and queer, to the main character (is Sam the main character? or is it Katie? the house? the family?) make them feel strong and vivid emotions: 
I sobbed because the closing beat of the narrative moved me to tears but also because I finally felt my own queer womanhood reflected back at me within the context of a fully realized game world. Queer women are so often rendered invisible or consigned to the margins of representation. But Gone Home put a queer woman front and center and allowed me to breathe in the lush details of her story for an entire evening (Samantha Allen, Polygon, 02-04-2014).

The game doesn’t sacrifice its queer storyline in a bid for mainstream appeal. Gone Home closes the gap between the queer and the mainstream. (...) Gone Home addresses the difficulty of growing up queer in a heteronormative family but it’s not a manifesto. The game simply centers queer experience instead of making it invisible. For queer gamers, that’s novel enough. Straight gamers have been seeing their own experiences and fantasies reflected in games for forty years. We just want the same privilege for ourselves. Gone Home is beautiful because it’s just a story, a story about a queer girl named Samantha. I can relate to that (Samantha Allen, Polygon, 02-04-2014).
Along with the mundane and, at the same time, special nature of Gone Home, we find that it's a powerful catalyst for emotions and feelings of empathy, particularly for those who have been largely under-represented in video games. We'll see that homosexuality and queerness are major subjects discussed among the people who played or spoke about the game. But that's for the third part.