Friday, December 21, 2012

2012 Retrospective

Photo by .:Camilo:.
As 2012 draws to a close, it's time for a Peasant Muse (and personal writing) retrospective.  Below you'll find my top posts of the year, with a brief explanation on what that post (or series of posts) meant to me.

Between Reality & Cyberspace - This post was a response to Mr. Teacup's assessment of PJ Rey's 'There is No Cyberspace'.  In it, I tried to elaborate the frictional points that existed between the web and reality in an augmented reality conception.  This was one of my first attempts to discuss concepts of asynchronicity and 'textual dualism', concepts that would feature prominently in my Future Internet article discussed below.

The Data Serf Series - One of the two trends to evolve in my thinking this year dealt with what I've termed 'data serfdom'.  In two posts, From Data Self to Data Serf and Creating A Modern Feudal Order, I discuss the larger implications of both the quest for verified data by owners of data platforms and the increasing vassalization these data platforms pursue in siloing their services for users.  This is a topic I plan on investigating further in the coming year.

Games and the Word - The first part of a longer, three-part series, Games and the Word begins with 'The Epistemic Reservoir' and a look at how board games went from dualist (in which the ludic reality depicted contained no direct linkages to real world situations) to de jure (as opposed to de facto) augmented constructions beginning in the 16th century with Christoph Weickmann's 'The Great King's Game'.  This is another piece that probes dualist versus augmented realities, but it also highlights the other trend in my thinking this year- how board games differ from their digital cousins.

Dark Definition - This is a post where I call for a more ethnographic approach in studying linking behavior in both online and offline settings.

Meanwhile, on the Boardwalk - This was a personal favorite of mine this year.  I felt that this third season of Boardwalk Empire was the best yet, and the episode I discuss here was definitely a highlight.  I've never done this sort of 'television critique' before, but it was very fun to write and I might try more of this next year.

Coding Mystique vs. Banality of Cardboard - Even though I just posted this, it has become one of my most popular essays on the site.  In light of the recent MoMa acquisition of video games for their exhibit space, I ask why board games were left out.  This is a continuation of my thinking regarding the differences between board games and video games, and, surprisingly, I'm finding the metaphysical aspect of board games to be their defining quality.

Yet beyond posts I've written here, 2012 was a great year in that I had two articles published in peer-reviewed journals.  A post that I originally debuted here, Going Beyond the Textual in History, made it's way to the Journal of Digital Humanities for their special 'Gaming' section in the second issue.  Also, my 'Theorizing the Web' presentation on textual dualist reality in Russian history was published in the special Future Internet journal issued dedicated to the conference.  Textual Dualism and Augmented Reality in the Russian Empire is probably the piece I'm most proud of, professionally, as it manages to blend my love of Russian history with current thinking on digital trends.  It also put my concepts of mobility and asynchronicity at the fore, and I'm excited to hear what people think as they read my article.

Last, but certainly not least, I also had an essay published on The New Inquiry website- No Accidents, Comrade.  Here I examine the Cold War board game Twilight Struggle and ask how this game contributes to the dominant 'chance' narratives embodied in popular understandings of that period.  I was extremely happy to work with such a talented group over at The New Inquiry (consider subscribing), and the resulting essay came out far better than I had ever hoped.  Next to my Future Internet article, this essay is dear to my heart.

Everyone have a great rest of 2012!

Friday, December 14, 2012

Coding Mystique vs. Banality of Cardboard

Photo via Bjorn Hermans
To paraphrase that self-deprecating comedian, Rodney Dangerfield: board games can't get no respect.

At least, that's what the recent MoMa announcement on acquiring video games for its collection would lead you believe.

On the 29th of November, the MoMa 'Inside/Out' blog announced that 14 video games, the likes of which included Pac-Man, Myst, Tetris, Portal, and EVE Online, were acquired as a seedbed for a "new category of artworks…that we hope will grow in the future."  As of March 2013, visitors to the Philip Johnson Galleries will be able to view, and in some cases actually play, the acquired games and, hopefully, marvel at their construction as exemplars of 'interaction design'.

Paola Antonelli, senior curator in the Department of Architecture and Design, told the Wall Street Journal's 'Speakeasy' blog that, "…interaction design is a discipline that was born in the 1980s...and it has to do with our interaction and our experience of digital artifacts. So, it is the screens of ATM machines. It is the screens of computers. And it’s also video games."

And here we get to the heart of the matter. MoMa didn't acquire these video games as 'works of art', although the 'Inside/Out' blog and Ms. Antonelli clearly feel they could be huddled under this category.  They, instead, fall under the category of 'interaction design', standing alongside other MoMa stalwarts ranging from, "posters to chairs to cars to fonts."  It's not so much the form that is exciting to MoMa- it's the 'experience' these video games evoke, the way they pair technological constraints and programing code to create a ludic range of emotion through play.

Yet, while I applaud MoMa's decision to incorporate these important cultural artifacts into their museum space and exploration, I cannot help but ask: Where are the board games?  Looking over the criteria highlighted by both the 'Inside/Out' blog and Ms. Antonelli's comments, there would appear to be generous room for allowing video game's analog brethren a space in MoMa's hallowed halls.  Take this quote, again from Ms. Antonelli: 
"Video games are really full-formed examples of behavioral design, experiential design.  You need to have a sense of space and a knowledge of architecture, whether it's instinctive or really formed.  It's about aesthetics, of course.  It's about all of these different categories that come together in a design artifact."
Or, from another angle, look at the four 'central interaction design traits' highlighted at the 'Inside/Out' blog; Behavior, Aesthetics, Space, and Time.  Nothing about these four traits would appear to disqualify board games from being included.  In fact, one of my own essays over at The New Inquiry, 'No Accidents, Comrade', specifically addressed both Antonelli's comments and the four traits mentioned above with regards to the popular Cold War board game Twilight Struggle.  No, it's not that board games aren't capable of meeting the rigorous standards of MoMa exhibits- they clearly can- but, rather, the conspicuous absence of board games hints towards a larger issue at stake.

From my perspective, what we have here is a clear antagonism between the coding mystique and the banality of cardboard.

What do I mean by 'the coding mystique'?  It's simple- coding is one specialized skill that few of us can claim to have mastered, yet our lives are dependent on the operation of code increasingly found in everyday objects.  It's invisible, moving behind the scenes of our favorite apps or devices that bring us news, or connections, or opportunities to expand our horizons, yet few of us actually understand how code works or how deeply it has already imbedded itself into our daily lives.  Code radiates power (when properly compiled) that is awesome in both senses of the word.  We are literally struck with wonderment in the presence of superb code (like iOS on the iPad), but also a sense of dread at the implications code projects (like the algorithms powering Facebook, or the use of cookies to track your online behavior for marketers).

Video games are another example of the 'coding mystique'.  In completed form, players never see the presence of code in video games, they only 'experience' the effects generated by that code.  I still remember the first time I played 'Grand Theft Auto 3'- it was an incredible open-world experience few games, up to that point, could achieve.  However, I never saw a single line of code while playing.  I never engaged in 'modding' or other activities that might have exposed the underbelly of the game's internal workings embedded in code.  The 'black box' encapsulating the code of GTA 3 never once surfaced during play and, thus, the 'coding mystique' held total control of my gaming experience without ever once revealing its tendril-like grip on my brain and my body.

Compare this to the banality of cardboard.

Manual games have no 'black boxing', the code underlying their operation located in plain sight with regards to the printed rules.  Anyone who can read can reasonably play a board game.  Beyond this, anyone who can read and write can *modify* a board game with relative ease.  Without obfuscation, there simply cannot be any 'mystique' associated with board games.  Hence, the banality of cardboard.

Despite this banality, board games still possess all the qualities listed above by Ms. Antonelli and the 'Inside/Out' blog.  Board games are, at their core, experiential designs.  They create a ludic space, just like video games, based on a designed architecture that plays with both space and time through the use of mechanics and aesthetics.  One difference board games possess is that the imagery created is wholly dependent on the player.  They create the narrative through play (especially in solitaire games), even if this narrative is guided through design.  Video games, in contrast, force narrative interpretation upon the player.  Sequencing of displayed imagery, while tied to player interaction via controller, is nonetheless fait accompli.  The code already contains every potentiality, every possible outcome that the player could force.  You can't 'cheat', unless the code says you can, meaning that there is no way to metaphysically break the boundaries of the video game universe.  And even if the game does allow cheats, these are still bound to the rules circumscribed by code's operation.

Board games, despite their banality, can actually survive cheating (either on purpose, or by mistake) undertaken by the player.  The entire narrative assemblage process escapes pre-deterministic outcomes because the player creates the meaning- a process limited only by imagination and not the boundaries of code.  Cardboard appears banal because we give the cardboard meaning through play.  Video games have mystique because the code gives meaning to us through play.

There are other issues too, like the nature of the museum space.  Here again is Ms. Antonelli:
"We’re not going to have the arcade cabinets. We are going to acquire the hardware, because it’s important to have it, but at least at first, we’re not going to show it. We’re going to have screens that are as close as possible in size to the original screens, and of course, we’re going to have the controllers. The controllers are very important, but my dream, and I don’t know yet if I’ll be able to do it, is to have controllers that are all made with the same plastic in the same color. Of course, they have whatever joysticks or buttons they need to have. It’s important to have those. But I would like to kind of make everything that has to do with the hardware as abstract as possible, so that people can concentrate on the interaction. I want to create that distance, so that people can really understand what we mean by these games being masterpieces of interaction design."
While MoMa is keen on the act of preservation, the goal being to fully document not just the code and materials of video games but also the process involved in making the code, Antonelli's quote above details the type of exhibit MoMa wants to create.  Hardware is absent.  Controllers, if able, would be all alike, indistinguishable from one another so as not to interfere with concentration on 'interaction'.  In short, the player would be presented only with the 'experience' as enabled by the code.

Board games could never submit to such a configuration in an exhibit.  MoMa can easily package and present video games to fit a particular point of view.  Board games, however, are not so easily molded.  If the goal is to have the viewer focus on the 'interaction' and achieve 'experience', then the only way to do this with a board game is to actually play it.  One has to shuffle the cards, or distribute the tokens and chits, to get a sense of the 'experience'.  Video games can be put on 'demo' mode, and even a 'static' like presentation will still contain vibrant, moving imagery.  Not so with board games.   As a display, they would appear inert and without life.  As an exhibit designed to foster interaction and experience, board games would require hands-on interaction with other humans, other players, for the 'experience' and 'interaction' to take hold.  The 'distance' that Ms. Antonelli wants to foster with the video game exhibit would become compromised in a board game setting, as interaction with the game and other opponents provides player agency in determining meaning that, by necessity, obviates the 'space' needed for a traditional museum exhibit.

While discussing this topic on Twitter, Felan Parker (@Felantron) made another good point worth mentioning; while (some) video games pursue "art status or alignment with established art forms," board games have largely eschewed this goal.  There are some notable exceptions, Brenda Romero's 'Train' being a particularly good example.  And it should also be noted that MoMa isn't classifying their video games as 'art', but rather as objects of superb design.  Still, the fact that video games aspire to art status is wholly indicative of the 'coding mystique' they possess.  Cardboard, a product of more humble intent, cloaks itself in a banality that betrays its larger purpose and meaning.

Board games might get no respect, but they certainly should.

Monday, December 10, 2012

Russian History at Future Internet

Russian Ruble from 1899 - via Fotopedia
It's been a while since I've updated the 'ole blog, but today I received some news that I thought was worth sharing.  A paper I wrote, based on my Theorizing the Web 2012 conference presentation, has finally been published over at the journal Future Internet.

Titled 'Textual Dualism and Augmented Reality in the Russian Empire', my essay suggests that if we are to better understand how 'digital dualism' works (discussed here by Nathan Jurgenson) in our present day then we need to look to the past and chart how 'textual dualism' clashed with, then, 'augmented' oral claims to reality.

So if you're down to read a little 19th/20th century Russian history, check out the link above and download my paper.  It's open access, and if you have any comments please feel free to let me know either here, at Peasant Muse, or on my Twitter feed, handle = @jsantley.

Thursday, October 18, 2012

Meaningful Play 2012 Presentation

Below you will find the slides for my presentation, 'Narrative Assemblage in Historical Board Games', that I gave at Meaningful Play 2012.  I plan on recording my talk, so as soon as I upload the audio that, too, will be available for download.


Narrative Assemblage in Historical Boardgames from Jeremy Antley

Update 22 Oct: I have recorded an audio track to accompany the slides above, so feel free to listen to/download that track below.

Wednesday, October 17, 2012

Dark Definition

Photo by Whitney Erin Boesel
Alexis Madrigal has a very interesting article over at The Atlantic on a topic he calls dark social, or web traffic driven by non-referred sources outside of those generated on traditional social platforms.  Even though the dominant narrative places the innovative crown of web-connection on sites like Wikipedia, MySpace, Facebook, and so on, the article provides undeniable proof that so-called 'dark social' forces- links shared over gchat, email or personal connection- actually drive the majority of web traffic.

Madrigal interlaces his data-backed revelations with anecdotal tales on his use of 90's era communicative platforms like ICQ and USENET to share links with his friends, the contrasting effect meant to convey a sense of experiential validation on the larger thesis of the piece.  If almost 70% of traffic occurs through means outside of those facilitated by, say, 'liking' and 'sharing' something on Facebook or retweeting an interesting link shared on Twitter, then what does that say about the narratives telling us how we use the web?  On a larger level, what does inclusion of this 'dark social' data say about our levels of perception and the limits circumscribed therein?  
Photo by Sparkieg
I think it says that we are just beginning to understand how our constant activity of being social in existence- not just on a platform- shapes and drives our measurable presence on the web.  I also think Madrigal is correct in his stylistic choice and logical juxtaposition of narratives driven by data and experience because it is easy to conflate the two in our digital world, even though the first is limited by our perception of what counts as web traffic and the second is a more authentic description of the lived reality behind the web traffic.  One has to describe their anecdotal experience of link sharing precisely because this 'through a social, darkly' behavior is not actively measured by our current generation of analytic tools.

What this suggests to me is that we need to engage in far more ethnography of the link.  The bits of data, the shared cultural units, are not ends unto themselves.  The rituals behind those acts of sharing- the reading of email, the dialogue of gchat- all require a larger presence in our analyses if we are to understand this 'dark' behavior.  But that's not all. 

Photo by Kit
What occurred to me while reading this piece is how the core issue exposed, that our sweeping range of quantifiable social perception is limited to such a degree so as to render entire behaviors 'dark', has much in common with the ongoing debate surrounding the role and purpose of the Digital Humanities.  There is a lot of talk about what the digital humanities are and what defines their use, but I think these are misleading questions that are both unproductive and illusionary in their symphonic promise of clarity.  Much like Madrigal's discovery of 'dark social', the key thing we need to keep in mind when discussing the digital humanities is that our understanding of what the field means and sources for its definition are chiefly limited by perceptional capacity or measured results.  Knowing this, we should take a cue from Madrigal's piece above and instead devote a portion of our analytic inquiry towards pursuing ethnography of the digital humanities act itself.

I want to take a moment and explain what I mean by briefly examining the relationship between game studies and the digital humanities.

Stephen Ramsay famously stated that building and making were the hallmarks of digital humanities work, and while he included a place of respect for the field of game studies in the pursuit of humanistic inquiry, he regarded it more as an inquiry on reading and less than an inquiry on making.  Some might find this a convincing narrative.  Regardless of that fact, it is nonetheless an incorrect narrative that ignores a fundamental quality of game studies- studying the act of play.

Earlier, on Twitter, I was included on a discussion about the idea of perma-death (permanent death) in game design and how the mud-dev forums contained an epic thread on the issue.
Nick LaLone replied that he wanted to put together research "that re-publishes a lot of the 'lost' early/mid 90's game studies', the implication being that our current critiques are lacking in recognition of earlier efforts, the 'dark' 90's being the example displayed here.  Our vision, our perception of the game studies field, is necessarily lacking until we at least uncover these lost sources.  But there is something deeper here- the idea that these sources might speak to the act of play and in doing so become far more valuable in this role than they could as just simple, dated observations.  Game studies inherently understands the need for good ethnography, because good ethnography is at the heart of understanding play.

In my own research with board games, I've found user created forums to be invaluable portals into the motivations behind creation of game modifications or debates on the alignment of design mechanics and theme.  What gives these sometimes-odd assortments of messages and debates credibility are their linkages to the active process of play.  Players create from their ludic experiences narratives that, in turn, inspire the creation or analysis on game-effects generated through play.  This is far more active process than that required of simply reading the rules and inferring the intent of design mechanics, or 'surveying the data' if you will.  It is also a process filled with potential ethnographic insights into cultural perspective and the larger workings behind integrating symbols and meanings into a coherent experience.

By performing ethnographic analysis of the play act itself, this 'dark' ludic experience can increasingly become revealed.  Analyzing player written After Action Reports (AAR's), or reviews of game sessions, can yield fascinating insight into how play connects embedded cultural narratives to historical interpretations.  Player created modifications, such as translating game materials into another language or introducing new materials or rules, and their dependency on digital networks of today is yet another avenue where one can analyze the bulding/sharing/deforming process tied to games as cultural artifacts.  Where Ramsay saw reading, I see more.  But, again, we return to questions centered on levels of perception and the limits circumscribed within.

Now Ramsay equated game studies as directed more towards humanistic reading and less towards humanistic building at his 'own peril'.  I suspect he included the caveat because he understood that by endorsing building over reading there was an implicit acknowledgment that something new always lay over the horizon.  Mark Sample goes so far as to say that digital humanities isn't about making or building at all; it's about sharing- maybe even breaking or deforming- what we study.  "When something breaks, it makes a beautiful sound," read the lyrics of 'Blue Arrangements' by the Silver Jews, and I can't help but think Sample would agree.

This optimistic note sounded by Ramsay and Sample in the pursuit of a productive digital humanities definition finds resonance in the tone of Madrigal's piece, especially when he includes personal details associated with his nerdish delight upon discovering the degree of influence 'dark social' wields.  It's the same feeling I get when studying how the active process of play shapes someone's conception and reflection of the past.  It is never a question of how good your data is, although good data is essential to good analysis.  It is always a question of how good your questions are, and whether those questions will probe and ply your data to not only reveal new insights, but perhaps also demonstrate the limit of what insights your data can provide

Underlying each of these positions is the discovery that our process- in creating social acts or building/breaking/sharing digital humanities projects- is more important and more informative when we take into account the experience and not just the data.  Defining and measuring data might sound active, but it's really static.  Doing is active.  Sharing is active.  Building and breaking are active.  And to understand both the digital humanities and social behavior better, we need a wider perspective that includes an ethnographic approach at its core.