Category: Documentation

  • Remember That Time… We Tried to Film a Larp

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    Remember That Time… We Tried to Film a Larp

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    Is it possible to capture the magic of larp on film? This was the question filmmaker Sophia Seymour and larp creator Martine Svanevik decided to explore in the spring of 2023. 

    As we write, we are three months into the edit, and the workings of a finished film is on the horizon. This article is part confessional, part conversation, and part inspiration for those of you who want to join us in trying to document and create something more permanent when we play. 

    We are the Remember that Time players and film crew, and we tried to create something new. 

    In 2019, Martine designed the larp Remember that Time. It’s a bittersweet piece about a group of friends that have stayed together through good times and bad. The friends meet up to reminisce after the death of one of the key members of their group, and the experience lends itself to feelings of reminiscing, grief, and catharsis. 

    Both Martine and Sophia felt that the larp had film potential. It was  small and self-contained: and it dealt delicately with a tender yet important issue of grief, which lent itself to exploring the breadth and width of emotional bleed on film. 

    Setting up the descreete cameras
    Readying the set for filming. Photo by Olivia Song.

    To film a larp – you have to play it

    Remember that Time was written as a black box larp and it only takes three hours. It can be played without costumes and has very few props. Originally, Martine wanted to lean into this black box nature of the larp, to shoot it on an empty stage with only a table. But after playing, Sophia and Edward, the cinematographer, had a different idea.

    Edward Hamilton Stubber (Cinematographer): After going out to Oslo to meet and play Remember that Time with Sophia, I was super inspired by the idea of filming a larp to see how far we could push the idea that something doesn’t need to be real to be felt.This is obviously true when we watch films as they are by their very nature dramatisations of fiction, yet we still feel something. But larp seems to offer a more visceral and personal experience of a given story, as instead of watching the story passively, you are part of it. I thought that if we could showcase the journey that participants go through in a larp, in a way that blurred lines with fiction filmmaking, then we might offer a reflection on why it is that we want to experience these emotions, in films and beyond.

    Sophia: “After playing the game in Oslo and seeking counsel with some very helpful veteran larpers, we knew that comfort and safety were key to the success of the project. We knew we only had one chance to film the larp (larpers are not professional actors and there are no retakes) and so creating a safe environment for the larpers was key. This started well before we turned on the cameras and fed into every decision from where to film, how to film and what the eventual story would be. We had to treat the filming very carefully and had two somewhat contradictory main goals: to capture all the micro interactions and dynamics unfolding in the larp, and to make the larpers feel as comfortable and as little under observation as possible.”

    Edward (Cinematographer): The challenge for us was that we were going to be trying to create an atmosphere in front of the camera that didn’t disturb the authenticity of the larp. In conventional filmmaking, there is often a menagerie of different pieces of equipment and crew just outside of the frame lines, that are put in place to create a look and feeling that elevates the emotion of a given scene. But we knew that we couldn’t do this in the larp. We had to give all five participants the freedom to move around and explore the space without restriction, whilst also maintaining a look with lighting and camera movement that felt cinematic. This meant I had to put a lot of thought into where I would be placing cameras and lights, much more than I would have done in conventional film. It was a good challenge and I think it bore something unique.

    Moreover, we decided to invite both crew and contributors to stay for the whole weekend in a large country house in the South of England to create a unique atmosphere of trust and collaboration. We played group bonding games and made sitting down for meals together a priority. By the end of the weekend we all felt like we had gone through an experience together, with each member of the crew and cast feeling like they were a part of a collaboration. This all contributed to the authenticity of the footage and veracity of the emotions on screen.” 

    Players and crew socializing outside of filming.
    Players and crew socializing outside of filming. Photo by Olivia Song.

    Martine (larp designer and facilitator): Unlike fiction film, the larp could only be shot in one take. How did you manage to capture all the dynamics while also filming so that the players didn’t feel the presence of the crew and kit?”

    Edward: “We knew that we needed different camera angles in the edit to allow us to fit the three-hour game into a short film length. So as not to disturb the atmosphere of the game, we chose a room that had two adjoining rooms either side of it, which meant that I could light the game room and then have operators in total darkness operating cameras on sliders in the two other rooms, hunting for close-ups as the game developed. We also had three stationary cameras inside the room that were unmanned, which we used as broader catchall angles to use as a back-up in the edit.

    This constellation kept the operators out of the eyelines of the participants, and I made sure to pump the main room with light so that once their eyes had compensated, the rooms either side appeared entirely dark. Myself and another colleague operated the cameras and it was quite thrilling – it felt like a mixture between live TV and fiction.”

    Still from the documentary.
    Anna and Fredrik larping in front of the cameras. Still from the documentary.

    To translate the story – you have to chop it up 

    Sophia (Film director): “Larp has sometimes been portrayed in a rather trite or negative light – were you ever nervous that the same might happen with this film?”

    Martine: “Not after I met you. I thought the pitch for what you wanted to accomplish – to explore why we chase emotions when we experience art – was beautiful and interesting, and that you were approaching it in just the right way, so I wasn’t worried you would make the larpers look bad. What did worry me, however, was how moviemaking is about telling one story, whereas this larp – and most good larps, in my opinion – are about making every story equally important. 

    Since it’s difficult for audiences to equally care about everyone in a piece of fiction, I wondered how you would choose to frame what went on in the larp. Who would become the villain of the piece? Whose story would be told and whose would be lost? The larp lasts for three hours, and we were making a twenty-minute documentary. A lot of things would end up on the cutting-room floor, so what story would remain? 

    Although I never worried that you would approach it as a reality TV producer would, I was aware that the cutting, framing, and focus of the piece would change the story. “

    Sophia: “I was also really concerned about where the editing process would take us. You often don’t know what is going to materialise in the cutting room and how to make sense of more than 20 hours of footage. My aim was to explore the impulse in Nordic larping to seek out emotional bleed through play. I knew there would be people who were unfamiliar with larp who might find it odd to play make-believe grief, but I was determined to make something that underlined how normal it is to seek out environments and situations that allow for feeling – be it at the theatre, in the cinema, or playing a larp.

    To do this, I knew I did not want to sensationalise the game. It was about following the players’ emotional journey as faithfully as possible, rather than projecting my own version of events onto the film.”

    Martine: Do you think the documentary tells the story of the larp in a true way? What happened in the editing room? How do you feel about editing and changing the story to make it fit into a 20-minute documentary and tell a story that others can understand?”

    Mariana Moraes (editor): “The editing of this documentary was the most difficult I’ve ever experienced, because in the footage the larp looks like bad acting. In movies, people rarely talk over each other and no-one stumbles looking for their next line. In this piece, the conversations were closer to the way real people speak, but that made them seem less truthful on camera. 

    Since the goal was to get the viewer to empathise with the emotional journey of the players inside the fiction, while also showing them that this was a game the players played, we had to find the balance between it feeling real (in a fictionalised way) and not real (since it is a game), without throwing off the audience. We struggled in early versions of the film with the ‘real’ feelings of grief that came off as fake or badly acted. So, in order to make those feelings feel as real as they were for the players in the game, we ended up drawing on the tools of fiction and cutting together the most ‘real’ moments. 

    It’s common to find the story of a documentary in the editing room, but in this case we had to experiment a lot more to find the film. The film plays with the audience’s perception: we had to experiment a lot with the drops of information we would release or withhold about what was happening. We wanted the audience to think in the beginning that the emotions they were watching were real, and by the end understand that emotions were real but not triggered by real events. 

    Still from the documentary.
    Still from the documentary.

    The balance between over-telling and under-telling was our main challenge. At one point we had a conventional cut where we catered to an audience that had no understanding of larp. The focus in this cut became the players themselves – why do they play, how do they play, and what do they get out of it. This cut was an interesting showcase of why someone might larp, but it failed to take the audience on an emotional journey with the players. 

    Therefore, we ended up going with a version that required more active participation from the audience to fill in the blanks in order to understand the story. This lets us show more of the larp and join in with the players’ journey. We hope that the audience will still understand what is going on, even if they know less about what larp is and what exactly is happening. 

    Our hope is that we have created a comment on the power of storytelling and the way filmmaking and larping trigger emotions – be they real or not. It’s interesting because this version also allows the audience to project their own emotions and stories onto the film.”

    Martine: “How did you approach the editing as a director?”

    Sophia: “How to capture the essence of something and not get too bogged down in the minutiae of details and story threads became a huge question. I had to stay true to my vision that I wanted the audience to experience the larp rather than look at it. This was my compass. 

    We eventually landed on the idea that Martine would guide both players and audience through the game through a voiceover that takes us through the film. We realised that the audience needed to feel close to the players by relating to them as a group of old friends on a broader level, instead of following intricate story lines. We chose to include more abstract conversations – laughter, a little quip or a joke, a glance or a touch, which lent itself to feeling more immersive. We then intercut the larp with interviews with the players telling us how they were feeling during the larp, allowing the audience to follow the players’ emotional bleed.”

    Martine: “One of the things I loved most about this process was that I wasn’t just running the larp, I was also invited to give feedback on the different cuts of the film and to join in the decision-making of the eventual story we were telling across the different mediums. This made me a more active part of the filmmaking process than I initially thought I would be, and I believe it is a strength of the final piece to have the larp designer’s input on the editing. I tried to always have the vision of the larp in mind when I looked at the footage, and tried to be the advocate of the larp inside the film.

    We had to make hard choices about losing interesting stories in order to fit the documentary into 20 minutes. But at the same time, it was a good exercise in focusing on the essentials to build the narrative. For example, all the contributors had recent grief experiences in their real lives that influenced their bleed in the game, and those added a lot of nuance to the story. There wasn’t space to include all of them, however, and including one and leaving out the others felt like it shifted the focus of the story too much to what was happening with one of the players outside the larp. 

    The hardest for me was to come to terms with the fact that there wasn’t space for everyone’s emotional arc. Even though there were a lot of stories in the larp, the film did have to focus on one of them to keep the audience invested. However, we tried to balance it by showing more of the interviews and conversations happening during play, and I believe that we got the balance right, eventually.  Nevertheless, if there’s ever a 90-minute version of this documentary, the story will be a lot more nuanced and many-faceted, and that is going to be even more beautiful.”

    A larper prepping for play.
    One of the larpers, Nadja, prepping for play. Still from the documentary.

    Is it possible to play authentically while being on camera? 

    We knew the presence of the cameras and crew would be the main obstacle for us. We kept coming back to the same questions – would they make the players play differently? More stiff and awkward? Would they feel the need to perform in a different way than they normally would? Would the crew as an audience change the feel of the piece? 

    This is what our players said.

    Frederik Hatlestrand (player): “It was a little bit surreal at first, but when I started playing, I kind of ignored the cameras because I’m used to playing in spaces where you have to ignore stuff. I’m just used to ignoring things that aren’t in there, so surprisingly I had some moments where I saw a camera and I was like, “Oh, yeah, it’s a camera. Okay, I’m looking another way now.” “

    Anna Emilie Groth (player): To be honest, I actually forgot pretty quickly (about the filming) because you did such a great job with hiding the cameras in the dark. I think there were only a few moments where I thought about it being a film set. It felt just like a black box larp. However, the experience that I had in the larp will not be what’s on the film, because it will never show the whole thing. But I’m really curious to see what the camera caught. I want to see what you can see from the outside. I’m not an actor, so I’m not used to seeing myself on film.”

    Simon Brind (player): I was super nervous about it for a number of reasons.  The biggest reason was as I’ve said this before, that we’re not actors, we’re not used to performing. We’re certainly not used to cameras but incredibly I didn’t see them. It was very strange because when we went onto the set, there was a boom at head height which meant I had to be careful where I stood up, and there were cameras hidden by the windows and at the doors. But once the larp started they pretty much ceased to exist. I don’t think the filming affected what I was doing in the end, which makes me excited to see the end result.”

    Erik Winther Paisley (player): Maybe larp is not impossible to film. I don’t know yet. I have not seen it yet. The impossibility for me, I think, is whether our private states will actually come through enough, whether those little glances and moments that mean something for us will show. The example I give you is karaoke: you could document karaoke, but I think the worst possible way you could do that would be just to release an album of people’s karaoke singing.”

    Larp creator Martine Svanevik (left) and filmmaker Sophia Seymour (right) on set. Photo by Olivia Song.
    Larp creator Martine Svanevik (left) and filmmaker Sophia Seymour (right) on set. Photo by Olivia Song.

    Can we capture the magic?

    Martine: Do you think we captured the magic of larp on camera?”

    Sophia: “I hope so! We wanted the film to connect with both larpers and audiences who knew nothing about larp, and so have trod a fine line between throwing the audience into the deep end of the game and providing clues as to what this is all about. My secret is not in the filming of it – although Edward did a fantastic technical job in hiding the crew from the larp space – but the emphasis I placed on creating the right environment. I wanted to film in the perfect location where everyone could stay together to feel comfortable and safe. 

    Larp can be such a personal and vulnerable process that one of my priorities was to dedicate a large proportion of our budget on lodging and catering, to create a homely environment where crew and contributors could be together, sit around chatting, and get to know each other before filming. I firmly believe that these behind-the-scenes comforts meant that when we did begin filming there was a lot of trust between everyone involved. This in turn meant less nerves, less performance anxiety, and much more fun. I had the sense that we were all collaborating for a collective vision of the film, which I hope has translated on screen.”

    Sophia (film director): “By the end, did you feel that we had captured the larp? What were your hopes and concerns?”

    Martine: “I think the way you filmed the larp gave us a very good position to start from, and that it would be possible to tell many stories from the footage – all of them true even if none of them were real. We had to create an emotional story that the audience connected to and related to, while explaining what larp is to those that have never heard of it. 

    I got to watch every second of the larp on camera as it was played, and I know how beautiful the whole piece was, and there were of course stories that got lost in the translation from larp to film. However, the film shows the artform in a cinematic way, despite having to focus on only one or two character threads. 

    There are many possible stories you could have made from the footage, but I think you made the right editing choices in the end to create a cohesive whole. I am very happy that we stayed true to the vision of wanting to let the audience experience the larp and the emotional journey, rather than explain via the more traditional cut simply what larp is. Here, I think we might have captured something that speaks to how we all seek out and need to feel – perhaps even more than we tend to allow ourselves in everyday life.”

    Sophia: Where do you see this heading in the future?”

    Martine: “I am super keen to try more transmedia stuff now, to try VR in game, to try filming parts of an experience and show it to players in different areas to see how they react, to have in-game confession booths active during play, etc. I think there are possibilities here to create something that transcends art forms. Nadja, one of our players, put it so well.”

    Nadja Lipsyc (player): I think it’s impossible to film what it is to larp. Because larpers are not actors. It might look just like bad acting and bad dialogue and cringe interactions on screen while the interaction in the larp feels entirely different. However, I think having larp as a layer in an artistic project is very interesting and very promising.”

    Martine: Would you do it again?”

    Sophia (Film director): Definitely! We learnt so much, the next time will be even better! Who’s up for it?”


    The documentary Remember that Time will be released in February 2024. 


    This article has been reprinted with permission from the Solmukohta 2024 book. Please cite as:

    Seymour, Sophia & Martine Svanevik. 2024. “Remember That Time… We Tried to Film a Larp.” In Liminal Encounters: Evolving Discourse in Nordic and Nordic Inspired Larp, edited by Kaisa Kangas, Jonne Arjoranta, and Ruska Kevätkoski. Helsinki, Finland: Ropecon ry.


    Cover photo: Backstage while filming the documentary. Photo by Olivia Song. Photo has been cropped.

  • Did We Wake?

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    Did We Wake?

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    I have not yet met the woman who is a crab.

    drrr. drrr. drrr.

    Awakening to a smartphone, dumbly vibrating.

    Below me, in that murky swamp from which I (the one who thinks) am emerging, there are silhouettes of moments, echoes of emotion, the kind of shadows that colours cast. A boat? A canoe? A sailing ship? Yes. But. A dream.

    I fumble, sluggishly desperate, for the pad and pencil that I know to be there, somewhere, on the nightstand.
    The weird thing about dreams is that they live only in the brain’s short-term memory, which expires after roughly 10 minutes. If you don’t capture them, they’re gone. Sailing down the creek beneath the schoolway concrete bridge. My hand finds the pad but loses the pencil, nervous system still booting up. The pencil dinks onto the floor. Rolls. Someone is with me on the boat, rowing. Someone significant. I search for the pencil with my hands under the bed, find it, grab it, bring it to the pad.

    The organisers of the larp Before We Wake (Denmark 2015) will not give us pre-written characters of any kind. We know only that the larp will be “surreal”, that it will be played on a black box stage, and that there will be workshops in advance. The only thing we can do to prepare ourselves as players, is to record our dreams. The woman who is a crab lunges for me, strange reflections in her obsidian claw… no. Not yet! With the pencil finally in a hand that does not shake, I write:

    • The creek by the school at Greverud, except it is a river.
    • We are paddling down it.
    • Large mountains on either side, wilderness. Boulders amongst the trees.
    • I am exploring together with …

    The other person on the boat is someone I knew in childhood. But who? Already, the dream is … sinking … The creek under the concrete bridge is, in reality, barely wide enough for a toy boat. I crossed it every day, on my way to school. It leads to the swampy area by the garden-supply store. Yet in the dream, me and… Christian, my closest friend? No. And suddenly, I know: Me and Asgeir. My brother, 3 years my junior.((I have a younger brother in reality as well as in dreams, but his name is not Asgeir. Apart from that, the stories I have shared in this article are as true as memory permits.))

    • I am exploring together with Asgeir.

    Where are we heading? Did we arrive there? Echoes fade. Silhouettes soften. Shadows disintegrate. An impression of calm ocean? strings of light beneath the beaches? the distant sound of storm-waves breaking towards boulders (not yet!) The harder I attempt to grab the memories, the more thoroughly they slip away.

    I let the pen drop.

    Irrevocably, the dream has gone.

    Untangling

    Is it possible to understand a larp without distance?

    Larps are complex, intense affairs. A great tangle of new and old relationships, creativity, creation, emotional affect and intellectual growth co-occurring. A community comes into existence for a brief while to create something trivial, entertaining, that can also, possibly, be moving and meaningful. Playing a larp is immediate and intense. Understanding a larp, however, requires the unravelling of all those threads. Which you can only do, properly, if you played it yourself, if you yourself became a thread to untangle, thereby losing all claims to objectivity.

    Untangling takes time. The more ambitious the larp, the more complex its tangle of experiences, the more time will be required.

    So I find myself, in 2023, reflecting on Before We Wake, a larp played in 2015, a larp which refused to let go, which insisted on being untangled, not just for the mystery it left behind (more on that later), but for how it managed to be, simultaneously, a textbook example of “live roleplaying”, and utterly unlike any other larp ever played.

    This is what it looked like

    Københavns musikteater.

    A room. Industrial-scale. Many metres from floor to ceiling, many more metres between the walls. All painted black. Large, empty, regions of black floor. But also clusters of props of unclear function and meaning – pipes interwoven with threads, stairs to nowhere, platforms that are not stages. Above and to the sides: stage lights, loudspeakers, projectors.

    Before We Wake 2015. Photo: Mathias Kromman Rode
    Before We Wake 2015. Photo: Mathias Kromman Rode

    It smelled of chalk. Of old house, summer sweat, and smoke machine.

    There was always sound. Sometimes a discrete melodious ambient, sometimes sirens wailing and wars being fought.

    Things changed. Gradually. Organisers moved things around, weaving together pieces of scenography with white thread. The room’s state at larp’s end was entirely different from its state at the beginning.

    And (of course) there were people. Hippie-like, cult-member-like, in similar flowing white clothes, perfect canvases for the stage lights or video projectors.

    Imagine being there. Seeing them. Seeing us: we behave in ways that people do not usually behave, even at larps. One sits, head in hands, crying, while the person next to them giggles and blows soap bubbles. Three people, back to back, arms locked together, make the same strange humming repetitive noise. Someone in the corner is plausibly pretending to vomit. A dancer impersonates a bird. Each person, or group of people, entirely in their own social worlds, pretending that the others are not there. Except when they want them to be.

    There is a tremendous freedom in this room – the freedom to not care that your tears might ruin the mood, that your childish giggles might lead people to think worse of you. An alibi even more powerful than that usually granted by larp. But an alibi for strangeness, and vulnerability.

    Here is one of the things that happened

    As I walk through the forest, lost, I find the woman. Bound between two dead trees.

    Excuse me! Can you help me?

    Sure! I respond, What seems to be the problem?

    Well, as you can see, I am a crab.

    And so she is. Her enormous claws are bound with rubber bands, but I still take a step back, out of fear.

    Please, she begs, please, please don’t go away. I won’t hurt you. I promise! This is very new to me. I’ve never been a crab before. I just need a little bit of help.

    OK, I say, cautiously, stepping forward.

    Please untie me!

    OK, I say, again, cautiously – very cautiously, removing the rubber band from her left claw.

    The claw clacks loudly, centimetres from my neck. I take three steps back. She is attacking me, with her free claw. But the other claw is still bound to the tree.

    Sorry! I didn’t mean to hurt you! She pleads, as her claw continues to grab for me. Please untie me!

    Absolutely not! You’re attacking me!

    I’ll stop. I promise! This is just very new to me.

    And as tears flow from her crab-eyes, as she pleads for someone to please help, as her free claw stabs at me again, I walk away.

    The dreamer, imagining

    At the workshop before the larp, we trained to perform the three different roles available to us in play: the dreamer, the envoy, and the weaver. We could alternate between these roles as we wished. At the second run of the larp, the run I attended, the Envoy (a kind of director-of-dreams) did not see much use. The two other roles, however, did. The Woman Who Was a Crab was a player in the dreamer role. So, in that scene, was I.

    The dreamer was a person, dreaming. But which person? Was I to pretend I was Eirik, dreaming, or merely a human who dreams? This was left ambiguous. We were instructed to use the dreams from our own diaries as source material, but also permitted to improvise, and encouraged to join in the dreams of others. Other players would not necessarily know whether we were making stuff up on the fly, or revealing our most profound hopes and anxieties.

    At some point during the second act, with no particular thing to do, I notice a large empty space on the floor. In my mind I make it the river under the schoolway bridge, the river that leads past the garden-supply store and towards unknown shores. I sit down / I climb into the canoe on the floor and start paddling. Imagining the oar. Imagining the presence of Asgeir, my brother.

    Except. Another player, also in the dreamer role, sits down next to me, and begins paddling with me. Was he simply reacting to my play, joining in to reinforce it, or did my co-player have a boat-dream of his own? Asgeir is here, now, next to me, paddling, downriver, through the rapids, into wilderness, between ancient boulders.

    Who was I in his dream – stranger, colleague, father, wife? I do not know, and it did not matter. While we pretended that our characters coexisted in the same reality, the same fictive world or diegesis in larp theoryspeak, we likely had different mental and emotional images of that reality.

    This is true of all roleplaying. Players of Dungeons & Dragons form different mental images of the orcs and dragons their characters fight, different ideas of what it means to fight them. The role of Dungeon Master and the copious rules of the game help establish shared truths about the diegesis when they are needed, but the remaining truths are left to the individual interpretations and imaginations of players. This is also true of larp, even of larps that aspire to the 360° illusion (where everything that you see, touch, smell, hear, feel is entirely in-game; see Koljonen 2007), as that illusion is never perfect. Players must still imagine that their bodies are the bodies of characters, that the aeroplane is not there, and that the characters have memories from lives that the players have not lived. And where we must imagine, we will imagine differently. All diegeses, to paraphrase Markus Montola (2003), are subjective. Imagining is a core player skill. Without it roleplaying is not possible.

    Before We Wake, brilliantly, made a virtue of that which to most larps is a necessary evil. Each player experienced their own dream, pursued their own dream-goals, using their imaginations to paint entirely different realities onto the same scaffolding of scenography and player actions. Thereby the larp allowed us 25 players to engage in hundreds of mini-larps, overlapping with each other in space and time like some surreal four-dimensional Venn diagram. You did not need to understand this to play the larp. Playing, itself, was enough.

    The weaver

    The third role available to us players, the weaver, was a nonverbal creature of the dreamworld, a force of nature. Two or more players could make a weaver by finding a shared rhythm, humming or drumming or chanting, and a shared movement, and going with that flow, creating impulses for other players to follow.

    Before We Wake 2015. Photo: Karin Pedersen
    Before We Wake 2015. Photo: Karin Pedersen

    The weavers I played in arose organically: two players interacting, discovering a pattern to our interaction, and emphasising that pattern until we were a weaver. To play a weaver, I recall, was pleasant, trance-like, reminiscent of drum-circles and unstructured ritual improv. To meet a weaver, however, could be terrifying.

    After a long journey, past the garden-supply store and great mountains, we come at last to the mouth of the dark river. Before us: an ocean in twilight, the silhouettes of islands drawn by the sun’s last rays, strings of light beneath the beaches. Uninhabited, undiscovered, begging to be explored.

    At this point two additional players have joined the boat, sitting behind me and Asgeir’s player. I interpret, imagine, them as childhood friends, who had been on board since the beginning, though I would later call one of them “the Chef” and forget him. Three other players have formed a weaver, and as we paddle they approach us, making windy sounds, wave sounds, moving their arms as if to illustrate an ocean, with increasing intensity.

    Abruptly, a cold gale hits our boat. Dark clouds from the east, quickly sliding across the sky. Asgeir reacts. Paddles with fear, and vigour, hoping to escape the storm. I join him. My oar-strokes are strong, exhausting. Sprays of sweat and salt water.

    The weaver is gesturing, violently, from floor to ceiling. And then. And then. My co-player throws himself to the left. A great wave washes across the boat, taking Asgeir with it. I panic. Shout his name. Asgeir! Asgeir! But he does not hear me. The waves are impossibly tall, our voices in the gale are impossibly small. I throw a rope into the ocean. Grab this! I shout / I whisper. I can see him. Trying to swim. Another great wave hits, and when it has passed, he is gone.

    The co-player who portrayed Asgeir has let his character drown and moved on to another dream. The weaver, having achieved catharsis at the peak of their Aristotelian arc, calms down, disbands, the three players seeking out new dreams to participate in.

    Wreckage drifting in calm waters, stars reflected in the deep. I stand there, alone. A real person in the midst of an imagined ocean. Dealing with the death of my brother.

    Of butterflies and REM sleep

    Your dream home. A dream come true. These “dreams” are things that are good, but perhaps unattainable. Real dreams are not like that. They may be happy, indulgent, erotic, beautiful, but also terrifying, awkward, guilt-ridden, anxious or just plain strange. Dreams bleed. You can awake from them devastated at an imagined loss, terrified at a hallucinated monster, emotions so strong that no amount of repeating “it was only a dream!” will remove them entirely.

    The Chef died because we forgot him. He had been with us, on the canoe, paddling. But no-one looked at him, all my attention went to my brother. And so the Chef died. Someone explains that “If you forget someone, they can die”. It made perfect sense. It meant I now carried with me the guilt of two deaths.

    Neuroscientists have plenty of explanations for the strange sensations of dreams – neurons firing at random, REM sleep as the trash-removal function of the mind. But just as the discovery of oxytocin (“the love hormone”) has not saved any marriages or given us better love poetry, the neuroscience of sleep is surprisingly useless when we wonder why dreams feel the way they do, or why a given dream resonates so strongly with us.

    The mourners congregate, the pall-bearers lift the body. The minister intones the eulogy. We play a funeral that is (of course) 15 different funerals, for 15 different people, 15 diegeses overlapping. But in my diegesis, we are burying the Chef, and I am guilty of his murder-by-forgetfulness. One of the mourners is my brother. Asgeir is alive! I notice with deeply felt relief and gratitude. But he has become enormous – a mountain-sized person in the distant ocean. All is well with him, but we can never meet again.

    The Chef, too, isn’t actually dead. He just needed a hug. In the midst of his funeral, the Messiah appears and resurrects him. She cheerily tells us that she is a new Messiah, she only found out this morning, and asks us to please be patient with her as she figures out how to messiah properly.

    “Was I a man dreaming he was a butterfly,” the sage Zhuangzi asked following a particularly vivid dream, “or am I now a butterfly dreaming that it is a man?” In 2300 years, no philosopher has been able to conclusively answer Zhuangzi’s question.

    To play at Before We Wake, to bring our dreams out of sleep and the subconscious and into shared play, was to enter into that ambiguity. To be unsure of whether one was larping a dream, or dreaming a larp. All larps invite this kind of doubt, but many larp cultures treat it as something undesirable. To risk losing oneself? To mess up one’s grip on reality? Never! Here too, Before We Wake made a virtue out of an inherent fault line in the larp medium.

    For: if this reality is a dream, then all possible realities might be there when we truly wake. And even if it is not so, then acting as if it is may allow us to see our reality as changeable, improvable, open to creativity. Strings of light beneath distant shores, numinous with meaning.

    50 shades of ultraviolet

    There can be no doubt that Before We Wake was a significant achievement – a bold idea, beautifully executed, pushing the boundaries of what roleplaying can be. The peak, perhaps, of the Nordic avant-garde larp movement.

    50 players. 50 different larps. 50 different meanings and evaluations. In my circle of contact, the players with the least experience as roleplayers were the ones who were the most adept at enjoying Before We Wake. The larp lacked characters, coherent narratives, and causality. What would my character do?, we experienced larpers ask when stuck, what does the genre suggest? what is the logical thing here? To which this particular larp replied: There is no character! No genre! The most logical thing to do is one that doesn’t make sense!

    As the organisers, beginning the larp, told us to pretend to be asleep, I was attacked by pre-larp anxiety, and desperately deployed my meditation practice to ward it off. Have I prepared well enough? Breathe in. Does my costume suck? Breathe ouut. Will I be able to meet their expectations? Breeeaaatheeee iiiinnnn. This never works. Except, it did. I managed to find that place of calm and slow breathing where thoughts and anxieties could just float by. I later wrote in my notebook:

    I have woken into the dream as a small child awakens into the world, awed by existence, captivated even by the wriggling of fingers. I lean against a tree. A web is woven above me. I watch the web materialising. I play with the strips of cloth, blowing at them. I, too, have a piece of white cloth. My white cloth is taken away by the wind, and I follow it, knocking on the trunks of trees to hear whether it is in there. Sometimes I can hear it reply, but before I can grab it, it is blown away again, laughing.

    The “wind” in this scene was, I think, another player. My notes from the larp are not entirely coherent. But I recall the feelings evoked from this larp; child-like wonder, the weight of adult responsibility, saudade, relief. The strangeness and vulnerability of us sharing dreams. And the mystery.

    Awakening

    The end, of the larp and of this untangling, is another awakening. An awakening into “the real world”, and an awakening into the mental twilight between the end of roleplay and the beginning of debriefs, where I can sit writing down my memories of the larp, free from the tyranny of consensus.

    I have spent roughly 10 minutes writing about the boat, and the storm, and the funeral. I have written about the woman who was a crab. But there were many more moments I had wanted to capture. A door, thunder, the people lost in the forest … clouds.

    Echoes fade. Silhouettes soften. Shadows disintegrate. Strangely, I can feel these things, but no longer see them clearly. Gunshot wounds in the flesh of trees. A wise man perched below the spider’s peak. The small thing, beneath your foot… The harder I attempt to grab the memories, the more thoroughly they slip away.

    I let the pen drop.

    Irrevocably, the larp has gone.

    Before We Wake

    CREDITS: Jesper Heebøll Arbjørn, Kirstine Hedda Fich, Kristoffer Thurøe, Mathias Kromann Rode, Nina Runa Essendrop, Peter Schønnemann Andreasen, Sanne Harder and a team of 8 technicians and helpers.
    DATE: August 5–8, 2015
    LOCATION: Københavns Musikteater, Copenhagen, Denmark
    DURATION: 6 hours + 1 day of pre-larp
    PARTICIPANTS: 2 runs, each with 25 participants

    Bibliography

    Markus Montola (2003): Role-Playing as Interactive Construction of Subjective Diegeses. In As Larp Grows Up – Theory and Methods in Larp (pp. 82–89), edited by Morten Gade, Line Thorup and Mikkel Sander, http://www.laivforum.dk/kp03_book/

    Johanna Koljonen (2007): Eye-Witness to the Illusion. An Essay on the Impossibility of 360° Role-Playing. In Lifelike (pp. 175–187), edited by Jesper Donnis, Line Thorup and Morten Gade. Projektgruppen KP07, Copenhagen 2007.

    Kristoffer Thurøe (2016): Before We Wake: Weaving with the Fabric of Dreams in The Nordic Larp Yearbook 2015, edited by Charles Bo Nielsen, Claus Raasted and Erik Sonne Georg, Rollespillsakademiet 2016.

    Further Reading

    Ole Peder Giæver (2015): “The Night Shift.” by Ole Peder Giæver 2015, https://snarglebarf.wordpress.com/2015/08/18/the-night-shift/

    Thais Munk (2015): “Before We Wake: About dreams, a damn wise silverback gorilla and blackbox larp as a media.” by Thais Munk 2015
    https://thaismunk.wordpress.com/2015/08/17/before-we-wake-about-dreams-a-damn-wise-silverback-gorilla-and-blackbox-larp-as-a-media/


    This article has been reprinted with permission from the Solmukohta 2024 book. Please cite as:

    Fatland, Eirik. 2024. “Did We Wake?” In Liminal Encounters: Evolving Discourse in Nordic and Nordic Inspired Larp, edited by Kaisa Kangas, Jonne Arjoranta, and Ruska Kevätkoski. Helsinki, Finland: Ropecon ry.


    Cover photo: Before We Wake 2015. Photo: Karin Pedersen

  • Possibilities of Historical Larp: Court of Justice in 17th-century Finland

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    Possibilities of Historical Larp: Court of Justice in 17th-century Finland

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    Introduction

    Talvikäräjät (Finland 2022, eng. Winter Ting) was a larp set in an imaginary village in Western Finland in the 1660s. It was designed as a part of my research project bearing the same name, where I studied the use of history in larp. The larp aimed high in authenticity: the game design was based on authentic court cases and on the most recent research on 17th-century court practices. In this article I present how we, the larpwrights, used history in game design. I will also discuss historical authenticity and how the lessons from Talvikäräjät could benefit the community for historical larp.

    Historical larp and reenactment

    Historical larp shares its roots with historical reenactment. Historical reenactment as a hobby emerged in Finland in the 1990s, and it was inspired by international practices, like the Society for Creative Anachronism (SCA, in Finland Suomen keskiaikaseura). Many Finnish reenactors were active also in the newborn larp scene, and vice versa. Differences between these hobbies were not always clear, and the traditions had many similarities. (see Harviainen et al. 2018; Stenros & Montola 2010; Harviainen 2011; Salomonsen 2003; Mochocki 2021)

    Later, both hobbies grew and became more distinct. During the 2000s, both also received academic interest. In Finland, academic studies of reenactment have concentrated on material culture (Sundman 2020; Vartiainen 2010), and the study of larp has gotten more attention than reenactment (on larp studies in Finland, see Stenros & Harviainen 2011). Internationally, the academic focus has been on reenactment rather than historical larp. Historical games have been studied, but academic interest in them has mostly been on digital games (Mochocki 2021, 7). Michał Mochocki’s Role-play as a Heritage Practice (2021) is the first monograph concentrating on historical larp.

    Unfortunately, larp is usually seen as less authentic or more fantasy-like than reenactment (see, e.g., Agnew et al. 2020, 3). One of the main goals of the Talvikäräjät project was to bring together these different traditions and show how historical larp is and can be reenactment. However, it is important to remember that there are many styles of historical larp: some are more fantasy- or alternative history -oriented, and not all larps set in the past aim for historical authenticity (on different historical role-playing genres or categories, see Mochocki 2021, 93–95).

    Historical larp is a reenactment practice, although larp and reenactment are usually discussed as distinct hobbies. If a larp attempts “to copy the past” (Agnew et al. 2020, 2), it is, by definition, historical reenactment. In practice, however, reenacting and larping are two different activities: to put it quite roughly, larpers play a character in the context of larp, and reenactors are being themselves during reenactment. Reenactors can have an alter ego or depict a social role in their reenactment, but these reenactment personas are usually much lighter than larp characters (Mochocki 2021, 16, 33–35, 75; Harviainen 2011).

    Key differences between historical reenactment and historical larp can be found in game design and in the narrative. Larp tells a story formed in the game by its participants, but if a reenactment tells a story, it is usually scripted and does not encourage individual play. Most reenactors only depict a social role and are not actively playing a character in their reenacting, whereas character play is an important feature in larp. J. Tuomas Harviainen has noted that reenactment and larping have many similarities, and their essential difference is in the naming and framing of the action rather than in their nature. (ibid.)

    It must be noted that any presentation of history is an approximation. A historical larp cannot grasp all aspects of the past: this is not a lack but a feature of all historical presentations. Artistic presentations of the past are not academic contributions, and they should not be treated as such. Since a historical presentation cannot include or ”get right” all historical features, the important questions are: what kind of choices were made in the design process, what kind of history is depicted, and how is it depicted. Presentations of the past can and should be discussed also on their historical accuracy and how they relate to academic understanding of historical phenomena, but low-level “is it authentic or not”-dualism fails to see how a work of art depicts people and cultures of the past, their motivations, and historical processes. It is important to recognize that the presentation of the past is an active choice, and these choices contribute to our understanding of the past as well as the present. (see also Mochocki 2021, 7, and Chapman 2016, 6–11.)

    Talvikäräjät research project

    The idea to study historical larp stemmed from my own experiences in historical reenactment, larp, and academic research. I participated in my first larp in 2002, and a couple of years later started also with historical reenactment. In 2006 I began studying history, which eventually led to doctoral studies and gaining my PhD in 2020. All this time, I participated in various larps, including historical, and was involved in designing them. I also reenacted Finnish Iron Age, Middle Ages, and early 17th century, and dabbled in some other periods as well.

    During my PhD, I noticed how my sources, 17th-century Finnish court records, could provide a good setting for a larp. First I thought about designing the larp as a hobby, but then I also found out about the growing academic interest in reenactment practices and historical games. The study of historical games had concentrated on digital games, and reenactment studies seemed to exclude historical role-play as mere fantasy. A research project started to form, and luckily, I was able to secure funding from the Finnish Cultural Foundation in 2021.  The project was conducted in the Game Studies Lab in Tampere University, and I would like to take this opportunity to thank all my colleagues there for their valuable comments and encouragement.

    The grant covered one year’s work, to design a historical larp and to do research on Finnish historical larps. By designing a larp based on my historical research, I wanted to examine how academic research could be turned into creative work. The research part, which took place after the larp, involved a questionnaire for Talvikäräjät participants about their experiences both in the larp and in other historical larps as well. I also did interviews with larpwrights who are or have been active in organizing historical larps in Finland. The academic results of the study are still under publication, but it would seem that larp is an excellent tool for reenacting some aspects of the past which are harder to grasp with other forms of reenactment. In larp, there is a difference between the player and the character, which enables playing with social dynamics and power. It is also possible to design religious or magical experiences and encounters, which would have been an integral part of worldviews in many past cultures.

    In this article, I describe the design process and the outcome of the historical larp, also named Talvikäräjät, designed in the research project. I will also reflect how the lessons learned in Talvikäräjät could help others design and/or play historical larps. I’m aware that similar grants are very hard to get, and being both historian and larper is quite rare in Finland. I’m certain, however, that having experience in academic research, historical reenactment, and larp, can give unique insight and can help both lay and academic discussions on historical larp and experiencing the past.

    Designing the larp

    As mentioned, the early modern court of justice seemed already at the beginning to be a good setting for a larp. In the past decades, academic research (Österberg 1987 being one of the pioneers) has highlighted the role of 17th-century rural lower courts as social arenas where various power structures and strategies interact, and everyone is, in principle, able to join and follow the proceedings. In Sweden, which present-day Finland was a part of from the Middle Ages until 1809, lower court gatherings stemmed from prehistoric practices of coming together to decide on common affairs and settle various disputes. During the early modern period (ca. 1500–1800), these prehistoric court gatherings (sw. tinget, fi. käräjät) slowly changed into modern courts of justice, when the role of local communities and their leaders was diminished, and the role of professional judges and unified practices was increased. The 17th century was the turning point, since the local community still played an active part in the court, but the crown wanted to unify legal practices and demanded very detailed records from local courts. Nowadays, these lower court records provide valuable information, not only about judicial proceedings, but also of everyday life, social relationships, and cultural practices in 17th-century countryside. (Andersson 1998, Toivo 2008, Taussi Sjöberg 1996, Miettinen R 2019)

    Contemporary research has highlighted the role of various power structures and different voices and strategies in the court gatherings of 17th-century Finland (Toivo 2008 & 2016, Miettinen R 2019; for Sweden, Andersson 1998, Taussi Sjöberg 1996), so these were taken as leading features for game design in Talvikäräjät. Early modern proceedings relied heavily on oral testimonies, where the practices of remembering, storytelling, and interpreting played an important role. Thus, the main themes of the larp were memory, power, and community. Stylistically the larp was a court drama with systemic injustice and occasional absurdities.

    The production of Talvikäräjät larp began in Spring 2021, as soon as I was granted funding. Firstly, I gathered a group of larp organizers with whom I had previously designed historical larps. We discussed my role as a grant researcher, but since other organizers were volunteers, the production was very similar to our previous larp projects. I would act as the main organizer and be responsible for the overview and historical accuracy: I could just use more time and resources than the average volunteer organizer. Other organizers chose their roles in story and character design and taking care of the practicalities.

    We designed an imaginary village set in the Satakunta region in Western Finland in 1666. This year was chosen because the year before, ecclesiastical courts were merged into rural lower courts, which made it possible to include more varied cases in the larp. The mid-17th century also belonged more clearly in the transition period than the late 17th century, which also saw the emergence of witch trials and a new church law in 1686. Satakunta was chosen because the sources for my dissertation were from there. I wanted to highlight the centrality of the region, and not to have to explain cultural practices with peripheral location. In the village, there lived 35 player characters, who belonged to different families and groups, and had various amounts of social and economic capital. The larp was run at a weekend, and the event lasted from Friday evening to Saturday night.

    The court proceedings

    The court gathering was designed according to historical examples: the local community would gather to a session with many different cases. On Friday evening, we played different scenes which were connected to the cases discussed later in court. The aim was to give players the experience of being there, rather than only reminiscing about something that was written in their character profile. We also wanted to simulate the process of memory-making and remembering. These scenes took place in various timelines, and after the scenes, the game was paused for the night. On Saturday, the game was played linearly from the opening of the court until closure and punishments, with some in-game breaks for playing, socializing, and eating. Historically, court gatherings could last several days and not everyone would be so actively engaged in so many hearings, so the larp proceeding could be described as compressed reality.

    Talvikäräjät ingame, photo by Karo Suominen
    Talvikäräjät ingame, photo by Karo Suominen

    Some contemporary judicial practices were included because they supported the role of communal decision-making. Historically, twelve local farmers would act as lay members of the court (sw. nämbdeman, fi. lautamies). They would help the judge, inform them on local circumstances, and vote in unclear proceedings. For the sake of power balance among the characters, the number of lay members was reduced to five: almost all land-owning male characters acted as lay members of the court and decided on cases involving one another. The owner of the richest farm acted as a local officer, sheriff (sw. länsman, fi. nimismies), who historically helped to organize the court gathering and had various tasks in local administration. Contrary to later periods, 17th-century sheriffs were elected among the locals to a position of trust, and only later did the post become a public office. In the larp, the sheriff also had personal storylines with his family, and he was torn in several directions in the local community.

    With unclear proceedings, a practice of communal oath was used both historically and in-game. The accused could swear that they were not guilty, and if they could get enough people to take the oath with them, the judge could declare them innocent. Historically, the number of required co-oaths was usually eleven, but we lowered it to two. Thus, if some members of the local community believed the accused to be innocent, or not deserving a legal punishment for their actions, they could free them. This proved to be a very fruitful and dramatic opportunity in the game.

    The judge was a non-player character, which was designed to lead the game forward and press legal solutions to the cases, but simultaneously support gameplay and the role of individual and communal decision-making. Also, when choosing authentic court cases for the larp, we preferred complex cases without clear solutions, or cases where the characters’ choices played an important role. Although the law stated a clear punishment for every crime, every character could influence the outcome. Would they testify against their neighbor, friend, or relative? Could they embellish their account, explain that they had not seen properly, say that they didn’t remember – or, more straightforwardly, lie? What outcome did they prefer? The testimonies and the verdict were then written down by a non-player scribe, resulting in an in-game court record.

    Usually in Finnish larps, where characters and plots are pre-designed by the organizers, a lot of time and energy is used in cross-checking. In a game where different experiences and memories are part of the gameplay, the stories don’t need to be as coherent, and they can also change during the game. This also happened when some characters declared that some events went completely different than how they were played in the Friday scenes, simulating the formation of memories and reinterpretation of previous events, or twisting the truth.

    Most of the cases were serious, but we also included potentially funny or absurd cases. When the priest was asked whether he was drunk during a sermon, or when the innkeeper was accused of selling drinks on a holy day’s eve, many players saw the hearings as humorous, and we can’t really claim it to be unhistorical. People of the past also had their quirky sense of humor. Another severe but absurd case dealt with two farmers, the owner of a wealthy freehold estate and a new settler, who, during a very drunken evening, had agreed to switch farms. This was, of course, for the settler a possibility to expand his possessions and raise in social position, but a disaster for the estate owner and his family. The estate owner tried to explain the switch as a drunken joke and eventually bribed the settler out of his claims. In the original case the court deemed the switch unlawful, since the settler had previously agreed to make the new farmstead profitable in exchange for tax reductions (the original case is discussed in Finnish in Lares 2020, 179).

    Some cases were criminal, but some were disputes that the characters could settle in court. We hadn’t scripted any outcomes, only the requirements for conviction if they were proved in court. All court cases had some effect on the participants’ life or place in the community: some were disgraceful or made the accused look ridiculous or incompetent, some outcomes or punishments hit hard physically and economically, and even death sentences were possible, although the characters ended up avoiding them.

    We chose to leave out court cases involving witchcraft. This was also communicated to players before the registration began. We felt that witchcraft cases would draw too much attention from other cases. Since there are many prejudices and popular opinions about 17th-century witch hunts, playing witchcraft proceedings in an authentic manner would require a lot of background information and a different kind of game design. This could be done later in another larp (see, e.g. The Witch Experience (UK 2022)), but for Talvikäräjät, we decided to concentrate on other aspects of early modern society.

    Going beyond historical records

    When we had decided the cases that we wanted to include, the design team started to build a social network around the cases. Although historically plausible, it would be boring for a character to be a random witness in just one case: so we made all characters involved in several cases as plaintiffs, defendants, witnesses, or in close connection to them, feeling the weight of possible outcomes.

    Although historical sources are our only way of gaining knowledge about the past, they also affect the image that we form. Many early modern historical records concentrate on land-owning men and the elite, leaving out other groups in the society. In 17th-century court records, however, many groups who are not visible in other sources, are present. Women, children, workers, landless, and the poor are involved in various court proceedings, since everyone could, in practice, bring their case to the court and testify on their own behalf. Sometimes the head of the family would plead the case, but not always. (Miettinen R 2019, Miettinen T 2012, Toivo 1998, Andersson 1998, Taussi Sjöberg 1996)

    Although the larp was based on authentic court cases, we wanted to reimagine what the community around official records would look like. In the past decades, a lot of research has been done about the various groups in the early modern countryside (see previous note), and we could lean on that in character design.

    Talvikäräjät ingame, photo by Karo Suominen
    Talvikäräjät ingame, photo by Karo Suominen

    Most of the characters belonged in a family who owned a bigger or smaller farmstead. Some had taken service in them. There were also soldiers of the Crown who were originally recruited from the countryside, some even from the village where the larp was set, and who were commonly stationed in the farmsteads during a period of peace. Some characters were outcasts: not belonging in any land-owning family, and getting their living in various legal and illegal activities. The new settler, who was mentioned earlier, had gotten himself and his servant an abandoned farm, and they worked hard to make it profitable and to raise their social standing. In addition to family ties, all characters belonged to a social group and had friends, if only just a few. Court records are written to document proceedings, but alongside that, they describe various cultural practices and networks. With close reading, they can reveal friendship networks and sociability (Lares 2020, 275, 289–293), which we wanted to include in the larp as well. Thus, all characters had various amounts of social, cultural, and economic capital and power, which they could utilize in their gameplay and find the best possible solution for their cases, if the character or the player wanted to do so.

    One historical phenomenon which has mostly escaped court records is same-sex couples. How could they have existed in the 17th-century countryside? Early modern court proceedings about male sex are sparse, and they usually involve violence and abuse. A typical male couple would probably be something different, so, in Talvikäräjät, the previously-mentioned new settler and his farmhand were also lovers. There was also a female couple consisting of two unmarried young women looking for a solution to live together. The meaning of these same-sex couples was not to put into history something that has not been there, but rather to imagine how an undoubtedly historical phenomenon of same-sex love could be present in the early modern countryside. Same-sex love and affection was not understood in the period as romantic but rather as friendship. (For later examples in Finnish folklore, see Pohjola-Vilkuna 1995.)

    Gameplay

    The larp was played at the beginning of March 2022. The whole design process was overshadowed by the Covid-19 pandemic, but luckily in February, the restrictions were gradually lifted, and we didn’t have to postpone the game. We had, however, advised players not to come if they were feeling sick, and some late cancellations did happen. The Russian attack on Ukraine also resulted in a couple of cancellations, since some participants felt too shocked to play. However, we were very happy that we were able to cover the late cancellations and run the larp as planned.

    The structure of the game worked very well, and the schedule for court hearings led the game forward. Many cases were dealt quite fast, because the players had been advised to discuss their cases in-game before their scheduled hearing, and thus the characters only presented a shared story to the judge. In some cases, the accusations and testimonies were saved for the court hearing, which led to a longer proceeding. Although it was optional for other characters to follow court proceedings where they were not involved, many chose to sit in the room and listen to other cases.

    Friday’s scenes received a lot of compliments from players, since they were an easy way to provide a lifelike experience rather than reading about past events. Some scenes worked better than others, and in hindsight, their design could have been given more attention. Players could choose whether they participated in the Friday scenes, which resulted in some uncertainties about which scenes could be played. Splitting players into groups which would begin on Friday or Saturday, or making pre-played scenes mandatory for all, might have solved the problem. For some scenes, the played-out scene formed too strong a basis for what had really happened, which limited individual perceptions and the possibilities for later reimagining. In some scenes, such as a tavern fight between soldiers that was based on an authentic description and rehearsed beforehand, the witnesses did not know what they were seeing and were thus given more space for interpretation and organic memory-making. Pre-played scenes worked best when concerning intentions and individual actions: what was said and done, what was meant by it, and how it was interpreted by others.

    Although we had not scripted any outcomes for the court cases, most of them went as we had anticipated. The characters were usually reluctant to push for severe punishments, and wanted to find solutions that would suit the most. Families and friends defended and protected their own, which resulted in concentration of power and partial exclusion of the outcasts. Similar processes have been present in historical court cases. In many proceedings, the outcome was the same both in the historical example and in the larp.

    The last cases of the day dealt with the aforementioned tavern fight and a theft. The tavern fight, which was planned and rehearsed beforehand, resulted in the death of one of the soldiers, who was played by one of the larpwrights. In contemporary judicial practice, manslaughter was punishable by death, but if the victim’s family would agree to financial compensation or the act was done in self-defense, the punishment would be a fine. The characters who had seen the fight chose to testify that the dead soldier was known to be extremely violent, and the soldier who had given him the final blow had done it in self-defense. Thus, the soldier was not sentenced to death but was given a severe fine, which locals helped him to pay.

    The suspected theft was not solved before the court hearing, and the injured party accused an old soldier with quite loose evidence. Since the accused had been seen with an unusual amount of money which he could not convincingly explain, the judge ordered the soldier to swear his innocence with two co-swearers. He asked his fellow soldiers and old friends to take the oath with him, but none were willing to do so. Therefore, he was sentenced to cover the stolen money and pay a fine, which he could not afford, so the fine was converted into corporal punishment. The old soldier had in fact stolen the money, but he did not confess nor was his conviction based on evidence: only his reputation and his place as an outcast. For many players, this was a defining moment about systemic injustice and the cruelty of judicial practice, which they reflected in the after-larp questionnaire.

    A similar thing happened with two poor sisters, who were given fines for selling drinks illegally but could not pay for them. The sisters could not get anyone to pay their fines, although most local men had been drinking in their cottage, so their fines were also converted to whiplashes. After the whipping, shortly before the end of game, one family offered to take the sisters’ children into their custody, because members of the family had fathered both children. The children did not have to live in poverty anymore, but the price was that they were separated from their mothers. This also highlighted social and economic injustices.

    Aftermath

    The themes of the Talvikäräjät larp, memory, power, and community, were present in the gameplay and produced the most touching experiences which were described in the questionnaire after the larp. Systemic injustice and different economic possibilities led to dramatic outcomes, which were supported by contemporary court practices. The feeling of being an in- or outsider in the community was present.

    Talvikäräjät ingame, photo by Karo Suominen
    Talvikäräjät ingame, photo by Karo Suominen

    Many larp designers know that players are usually drawn towards democracy and compromise and are reluctant to push towards conflict. This might not be a lack but a feature of human sociability. Playing oppression and inequality might teach us how these processes work and are kept up also in our world, and might help in dismantling them. In Talvikäräjät, communality and the avoidance of conflicts led to injustice and systemic oppression, when some people were not seen as equal members of the community.

    When designing historical larp, or making other source-based work of art, it is no surprise that the outcome resembles the source. Following modern-day historical research, Talvikäräjät highlighted the role of reputation, community, and wealth in early modern society. We managed to create a multivocal community with various needs and hopes, some of which were met in various manners.  Some of the accused escaped a sentence with the help of powerful friends and their own status in the community, and although some received blows to their reputation, it did not affect their position. Economic inequality became an important theme, since some characters could pay their fines or get somebody else to pay them, while others had no choice but to receive corporal punishment.

    In addition to historical content, we also wanted to explore how court drama would work in a larp and how to get the cases tangible and meaningful for players. Some cases would have benefitted from a pre-played scene. For example, in one case the court had to decide whether a local farmer had killed himself or if his death had been an accident. Suicide was illegal in 17th-century Sweden, and suiciders were not given a Christian burial, so conviction would affect the handling of the body and bring shame onto the deceased and their family (on early modern suicides, see Miettinen 2019). A scene with the deceased could have helped with family dynamics and in making the possible conviction and following shame more tangible.

    As mentioned earlier, the pre-played scenes were really beneficial for some storylines, but for some they limited the possibilities for remembering. In hindsight, the role, meaning, and script of these scenes could have been given more attention. But, altogether, the structure with pre-played scenes on Friday and court gathering on Saturday with predetermined slots for cases and breaks worked surprisingly well. Some players mentioned in the after-larp questionnaire that following others’ cases was a bit boring, and they zoned out or became sore from sitting; but many specified that this just added to their immersion and gave a much-needed break from playing their own storylines. We designers occasionally worried whether players were bored or if they had enough playable content. However, many players later convinced us that they had very much enjoyed following others’ hearings and seeing how their friends and relatives managed.

    When using historical sources for game design, it would be beneficial not only to start from those, but also at the middle of the process return to sources. After the game, we realized that some storylines had drifted quite far from the originals, or that the originals had some points that were lost in the process. At the same time, this evolution is the result of a creative process, and helped us to create something unique.

    Conclusion

    I would like to encourage designers of historical larps to trust their sources and to read updated research on the subjects they are interested in. Contemporary historical research, which highlights multivocality and intersectional approaches, social and cultural history, history of emotions and experiences, and the processes behind communal decision-making can be an enormous help in the design process and can bring up themes already suitable for larp. They also help in seeing behind the sources and building the game world. There is no need to include everything from the past, and it is sufficient to choose the themes one is most interested in. This will also help the players in their preparation for the larp.

    In historical larp, we can experience historical phenomena and activities. Gamifying history requires historical knowledge and, at some point, imagination beyond it. Historical knowledge puts the sources into their context and helps to create a world around them. When a larp, or any other work of art, is designed based on historical sources and research, it adds to its authenticity and makes it historical reenactment. Authenticity is not just about material culture but also about actions, experiences, and mentalities: and larp is a good tool for reenacting those.

    Although historical larp cannot make us fully understand what people of the past experienced, it might give us a glimpse. Larp is very suitable for playing multivocal communities and many-sided storylines, and these features are easily utilized in historical larp design as well. Larp enables players to reenact historical processes and mentalities which might be contrary to modern beliefs because of the distinction between the player and the character. This is also something that makes larp an unique form of reenactment: the ability to simultaneously reenact individual characters and the community formed by them.

    Bibliography

    Vanessa Agnew, Jonathan Lamb, and Juliane Tomann (eds.) (2020): The Routledge Handbook of Reenactment Studies. Key Terms in the Field. Routledge.

    Gudrun Andersson (1998): Tingets kvinnor och män. Genus som norm och strategi under 1600- och 1700-tal. Studia historica Upsaliensia 187. Uppsala universitet.

    Adam Chapman (2016): Digital Games as History. How Videogames Represent the Past and Offer Access to Historical Practice. Routledge.

    Jerome de Groot (2016): Consuming History. Historians and heritage in contemporary popular culture. Second edition. Routledge.

    Tuomas Harviainen (2011): The Larping that is not Larp. In Think larp: academic writings from KP2011, edited by Thomas Duus Henriksen, Christian Bierlich, Kasper Friis Hansen, and Valdemar Kølle. Rollespilsakademiet.

    Tuomas Harviainen, Rafael Bienia, Simon Brind, Michael Hitchens, Yaraslau I. Kot, Esther MacCallum-Stewart, David W. Simkins, Jaakko Stenros, and Ian Sturrock (2018): Live-action role-playing games. In Role-playing game studies. Transmedia Foundations, edited by José P Zagal and Sebastian Deterding. Routledge.

    Jenni Lares (2020): Alkoholinkäytön sosiaaliset merkitykset 1600-luvun länsisuomalaisessa maaseutuyhteisössä. Tampereen yliopiston väitöskirjat 280. Tampere University.

    Riikka Miettinen (2019): Suicide, Law, and Community in Early Modern Sweden. Palgrave Macmillan.

    Tiina Miettinen (2012): Ihanteista irrallaan. Hämeen maaseudun nainen osana perhettä ja asiakirjoja 1600-luvun alusta 1800-luvun alkuun. Acta Electronica Universitatis Tamperensis 1229. Tampere University.

    Michał Mochocki (2021): Role-play as a Heritage Practice. Historical Larp, Tabletop RPG and Reenactment. Routledge.

    Kirsi Pohjola-Vilkuna (1995): Eros kylässä. Maaseudun luvaton seksuaalisuus vuosisadan vaihteessa. SKS.

    Xenia Salomonsen (2003): The use of history in larp. In When Larps Grow Up. Theory and Methods in Larp, edited by Morten Gade, Line Thorup, and Mikkel Sander. Projektgruppen KP03.

    Jaakko Stenros and J. Tuomas Harviainen, (2011): Katsaus pohjoismaiseen roolipelitutkimukseen. In Pelitutkimuksen vuosikirja 2011, edited by Jaakko Suominen et al. University of Tampere.

    Cecilie Sundman (2020): Perfektionistin painajainen: pukujen autenttisuus historianelävöityksessä. Master thesis for craft science. University of Helsinki, Faculty of Educational Sciences.

    Marja Taussi Sjöberg (1996): Rätten och kvinnorna. Från släktmakt till statsmakt i Sverige på 1500- och 1600-talet. Atlantis.

    Raisa Maria Toivo (2008): Witchcraft and Gender in Early Modern Finland: Finland and the Wider European Experience. Ashgate.

    Raisa Maria Toivo (2016): Discerning Voices and Values in the Finnish Witch Trials Records. Studia Neophilologica 84:sup1.

    Leena Vartiainen (2010): Yhteisöllinen käsityö: Verkostoja, taitoja ja yhteisiä elämyksiä. Dissertations in Education, Humanities, and Theology, 4. University of Eastern Finland.

    “The Witch Experience: What was it like to live in Orkney at the time of the witchcraft trials?“ https://brodgar.co.uk/home/the-witch-experience/, ref. Sept. 11, 2023.

    Eva Österberg (1987): Svenska lokalsamhällen i förändring ca 1550–1850. Participation, representation och politisk kultur i den svenska självstyrelsen. Historisk tidskrift 1987:3.

    Ludography

    Talvikäräjät (2022): Finland. Jenni Lares (main organiser), Mari Lehtoruusu, Ira Nykänen, Laura Väisänen, Arttu Ahava, Maria von Hertzen, Minna Heimola, Mikko Heimola, Konsta Nikkanen, Karo Suominen, and Tomi Gröndal. Harmaasudet (Greywolves).

    The Witch Experience (2022): UK. Ragnhild Ljosland.


    This article has been reprinted with permission from the Solmukohta 2024 book. Please cite as:

    Lares, Jenni. 2024. “Possibilities of Historical Larp: Court of Justice in 17th-century Finland.” In Liminal Encounters: Evolving Discourse in Nordic and Nordic Inspired Larp, edited by Kaisa Kangas, Jonne Arjoranta, and Ruska Kevätkoski. Helsinki, Finland: Ropecon ry.


    Cover photo: Talvikäräjät ingame, photo by Karo Suominen.

  • Out of Nothing, Something

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    Out of Nothing, Something

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    The Muses of antiquity live on Mount Helicon (a mythological place, but also a real mountain in Greece). Perhaps because of this, the mountain’s name has come to symbolize creativity and inspiration. Helicon is also the name of a larp created by Maria Pettersson and Katrine Wind, run in Denmark for the first time in January, 2024.

    The larp is about a group of friends who enacted a ritual in their student days, binding the Muses to themselves, granting themselves the genius to become superstars in their own fields. As their stars rise, they also deprive the world of inspiration, hogging it all. The binding of the Muses also means that these immortal beings have now become imprisoned into the service of mere mortals, individuals who may treat them kindly or badly depending on their whim.

    In Helicon, the Inspired come together for an annual ritual strengthening the ritual of binding. They also want to spend a weekend together with the only people who really understand them, their fellow Inspired. After all, they’re the only ones to really know the secret of their success.

    I played one of the two Inspired of Melpomene, the Muse of Tragedy. I was a war reporter while my sibling was a playwright, both of us feeding from the genius granted by the Muse.

    Incidentally, Mt. Helicon is also where Narcissus looked at his own reflection in the water and saw his own beauty. This may be somewhat narcissistic of me but when I was playing Helicon (in the second run, in February 2024), I was quite taken by the creative invention and ability of our ensemble. There’s a specific kind of beauty in larp when the spontaneous emergence of each players’ actions collectively creates a wonderfully coherent whole.

    Photo of person smiling at someone.
    Photo by Bjørn-Morten Gundersen.

    Inspiration

    The themes of Helicon make a certain amount of recursive self-commentary unavoidable. After all, if I play an Inspired of Tragedy, how likely is it that my character’s narrative arc bends toward an unhappy, perhaps even sad ending?

    I didn’t plan it that way but that’s exactly what happened. Me and my sibling, both for our own reasons, found that following the genius of Tragedy was destroying us and we yearned to be free. In the case of my character, the toll of documenting the suffering caused by war all across the world was becoming too much and while I believed it to be my moral duty to continue the work, it was also breaking me apart.

    Thus at the end, I begged for freedom even as many other Inspired sought to hold onto their Muses, the divine spirits granting them deathless genius. Of course, that plea was not heard. Instead, the Muse of Tragedy decided to keep us trapped in our self-inflicted hell. That was a choice made by the player of the Muse Melpomene, not something dictated by anything in the workshops or our characters. It was an example of a dramatically appropriate, satisfying arc emerging from our collective ensemble play, fueled and inspired by the design of the larp. Nobody planned it like that but it still happened.

    There’s a trick to larp design that, when it works, looks like magic. You leave space for the spontaneous creativity of the players and they bring the larp’s core themes to life without explicit instruction or a script. If you’re an experienced larp designer, you probably know how to make this happen. This observation may even feel banal because it’s such a basic element of how larp works.

    Indeed, the trick is an illusion. The designer knows that the magic of the larp flows from careful design work. When that work is done elegantly enough, play feels free and unconstrained, specific choices and themes flowing with seeming emergence and settling into just the right configuration for the themes of the larp to become manifest.

    If you haven’t peeked behind the curtain and seen enough larp to know how this is done, you might ask questions like these:

    How do the players know what to say?

    How do they know to do the right things?

    How can it work when everybody is playing spontaneously?

    If you’ve played in a larp, you know the answer: It works the same as it does in real life. We all go through our days unrehearsed, whether in the context of everyday reality or a fictional event.

    When the larp’s design works as intended, our improvisation and imagination has been prepped so that we together as an ensemble explore a shared creative space, producing desired types of scenes and interactions. 

    The Creative Ensemble

    In their article Ensemble Play, Anni Tolvanen and Jamie MacDonald (2020) talk about larp as a creative ensemble similar to a band or an orchestra playing music together. To successfully participate in an ensemble, there’s one skill above all: Listening. You have to be able to listen to what’s going on in the ensemble to be able to participate in a meaningful and harmonious way.

    Many of the most basic workshop exercises we commonly do in Nordic larps are very effective in building the ensemble. Even simple warm-ups teach us to understand each other as a group, to pay attention and to read our co-players and their desires. When we do a round of all the players in the workshop, with each describing what they need for their larp to be successful or what they’re worried about, we help each other to lift the whole ensemble.

    Humans are social herd animals and we’re typically quite sensitive to the moods and shifts of the group. The larp ensemble uses this quality to its advantage, allowing us to support each other creatively and to bounce off each other’s ideas in an interesting way.

    Photo of a person seated in black with sunglasses on.
    Taylor Montgomery. Photo by Bjørn-Morten Gundersen.

    When this works for you in a larp, it feels like spontaneous play magically gives you what you need. One such moment for me in Helicon was in a flashback scene where our characters were discussing the idea of binding the Muses. A few believed while others, like me, went along for a lark. There was a somewhat silly, half-serious process for distributing who gets which muse, where I and another person ended up competing for the Muse of Tragedy.

    The crowd called for both of us to show our “unhappy face”. We both did, to general laughter and merriment all around. Mine was judged better, so I got Tragedy and the other person got Comedy.

    In the scene, this sequence emerged spontaneously, yet it had an immense impact on my larp. My character had made this life-altering choice without understanding the consequences or seriously considering the implications. In play, both my character and the character who got the Muse of Comedy were desperately unhappy, yet unable to change their course.

    In the same scene, it turned out that there was one less Muse than there were friends in our group of students. The character of my sibling was a sensitive, sad soul, and he was left without a Muse. As a result, I offered: “Don’t worry, we’ll share the one I got!”

    This was also something that emerged spontaneously, and led to meaningful play later. In each case, the magic is a combination of design choices priming us for certain themes (my character had an affair with the Muse of Comedy, guiding me to think of Comedy as the light in the darkness of an existence defined by Tragedy) and ensemble play where we each watch for what the others are going for and try to support it.

    Profundity

    The themes Helicon explores are almost a caricature of classical profundity: Immortality, art, creation, destiny, genius, responsibility, and so on. Making a larp focused on such themes is not easy, and Helicon does it through designed emergence. Instead of overtly designing scenes or metatechniques around philosophical discussion, the seeds are planted in the way the characters are written and the muses described.

    The problem with many themes and subjects in larp is that to be able to successfully co-create (i.e. to participate fully in the larp), the players need to feel comfortable and empowered with the material. I explored this topic in my article The Necessary Zombie, where the titular zombie is the familiar and known element which the player can rely on, creatively speaking, while also exploring newer and more unfamiliar territory.

    In the case of Helicon, the supernatural framework of mythology created this familiarity, helping participants to engage with more difficult themes.

    When I read my character, I didn’t think I’d be able to use very much from my own life. The war reporter who had become something of a monster in his personal life, someone from an aristocratic background who used moral need to justify the captivity of his Muse, was a much more dramatic figure than a Finnish creative arts professional like me.

    We were encouraged to bring examples of artworks or other creations to show during the larp. At first, I figured I’d bring photos from wars, dying children and so forth. After reviewing potential candidates, I quickly changed my mind. Not because of what other people would think, but because of how I suspected they’d push me out of the fiction. Around the time of the larp, war had been very much on my mind. I’d followed the crimes of the Israeli apartheid system for two decades and the ongoing genocide in Gaza felt very immediate. Something like that was too painful to bring to a larp.

    Instead, I chose to use pictures by the famous war photographer Robert Capa. I avoided images of combat or the dead and the dying, focusing instead on images of people who had survived.

    Photo of people sitting on a couch talking.
    The author as Thomas Montgomery. Photo by Anni Tolvanen.

    The character worked well for me because I’ve read a lot of books by war reporters over the years and had some idea of how to fake war talk, the way you do in a larp. For my character, the goal was to end all war by bringing its horrors to light through journalism. I talked about these topics a lot during the larp, because they were central to my character’s personality, flaws and philosophical outlook.

    It was only afterwards that I realized that I’d used a lot of things I myself believe about war. I believe wars can end. I don’t believe war is an inherent part of the human experience. Nation states have to work hard at making propaganda to dehumanize the enemy to the point that people are willing to murder them at scale. I’m essentially an optimist when it comes to the human spirit, and this optimism makes me believe that war is one of the great evils of human existence and must be opposed everywhere and always. We must resist the narratives that make us believe that somehow, this time mass murder is justified.

    It felt strange to realize that I’d used pieces of myself in the character after all, because in many ways the character was not someone I’d aspire to be.

    Vintage

    At one point, the players gathered together for a group photo. First all together, and then a photo with only the Inspired. As we were posing, the Muse players were lounging about, waiting for their Muses-only photo.

    We were at the venue’s gorgeous dining hall, with its classical decor and Greek-style statues. Looking around, seeing three, four, five Muses hanging about in poses of casual repose, I caught myself thinking that of course this is what a place haunted by the Muses would look like. These are the Muses, children of Zeus.

    We were off-game but the casually gorgeous visuals and the easy panache displayed by the players of the Muses made it feel plausible anyway.

    The larp is set in “the vintage era”, a vague thematic milieu used by several other larps as well, such as Baphomet (2015). The vintage era is perhaps from the 1890’s to the 1940’s, allowing for both glamorous costuming and ignoring modern communications technology such as cell phones.

    Different larps use the concept in their own ways but in Helicon, what was particularly important was the deliberate, purposeful vagueness of the setting which makes it impossible to discuss external details. We barely know which country we’re in (the U.K.), and things like politics, technology or current events are shrouded in fog.

    This has the result that discussions naturally move towards in-game events or the big, broad themes suggested by the larp’s central conceit: art, philosophy, immortality, morality, creativity, often connected to in-game events in surprisingly concrete ways.

    The Inspired don’t age, the blessings of the Muses keeping them forever young. For some, this meant an eternity to spend in pursuit of their creative genius. Since I was a war reporter, from my point of view, it meant endless years watching people die. The subject may have been lofty but the relevance was still immediate.

    The deliberate haziness of the vintage era means we can’t discuss the price of bread or the latest political scandal so instead we’re forced to tackle the fundamental meaning of the creative arts. Nobody is pushing us to talk about profundities. It just occurs naturally as a result of the setup and the way the setting has been framed.

    Helicon had the thematic precision of a classic five-player Fastaval scenario, keeping it unusually tight despite its larger player base. The vintage era is a good example of a design choice keeping the focus subtly constrained: It has the effect of guiding conversation, but discreetly, without making a thing of it. This in part creates the illusion where the desired play and themes emerge seemingly of their own volition.

    Photo of two people gazing at each other smiling.
    Photo by Bjørn-Morten Gundersen.

    Champagne Flute Logistics

    When a larp has a strong ensemble, its social nuances become easier to read. This was my experience at Helicon: It was easier to grasp when it was okay to join a scene and when to butt out, what characters I’d interacted with only a little were feeling on the other side of a room or what kind of actions would best support the play of someone else.

    Similarly, I felt supported by the other players in the sense that it felt like they could read what was going on with my character and support it in turn. Because of this, I had moments when the larp’s emergent action spontaneously served up just what I needed for my character’s journey.

    As the larp was building up to its final climactic scenes, we were participating in a collective ritual. It involved ambrosia, the nectar of the gods, portrayed by elderflower cordial in a champagne flute. Appropriately filled glasses were discreetly placed around the ritual space so that you could pick one up when you needed it.

    I was standing with my back to a piece of antique furniture with several of the glasses. When the time came, I realized I and a nearby co-player should do a bit of discreet distribution duty to keep the ritual running. Similarly, later in the same ritual, as I was kneeling on the floor in the throes of poignant emotion, I also took a couple of glasses from nearby players and placed them out of the way so we wouldn’t accidentally break them.

    These were simple, automatic acts. We all do these things when we participate in a larp. We’re deep in our own drama, but if there’s a chance to discreetly facilitate someone else’s drama in some small way, we do it. We hold a door so that someone can storm off dramatically or pick up a cool hat that fell off from a co-player’s head in a fight scene and make sure it’s not damaged.

    I find certain joy from being able to do something like this, something small to help things along, because it speaks to the power of the ensemble to keep the collective larp experience functioning as beautifully as possible. Because we all do these things for each other, the experience is that much better for all of us.

    Through the magic of ensemble play and careful, elegant design, we feel that we’re acting freely in the moment and yet we experience coherent, meaningful play. When it works, it feels like we as players have been inspired by the Muses. 

    Disclosure: I’m married to one of Helicon’s two designers, Maria Pettersson.

    Helicon

    Designers: Katrine Wind and Maria Pettersson, Narrators, Inc.

    Participation Fee: €630

    Players: 29

    Second Run: February 16-18, 2024

    Location: Broholm Castle, Gudme, Denmark

    Music: Anni Tolvanen 

    Photography: Bjørn-Morten Vang Gundersen, Anni Tolvanen 

    Safety:  Klara Rotvig 

    Website: Katrine Kavli 

    Graphics: Maria Manner

    Sparring and Ideas: Emil Greve, Elina Gouliou, and Markus Montola

    Character Writing Assistance: Søren Hjorth

    Website Proofreading: Malk Williams

    Ludography

    Baphomet (2015): Bjarke Pedersen and Linda Udby. Denmark.

    Helicon (2024): Maria Pettersson and Katrine Wind. Denmark.

    Bibliography

    Juhana Pettersson (2011): The Necessary Zombie. In Claus Raasted (ed.). Talk Larp. Denmark; Knudepunkt 2011.

    Anni Tolvanen and James Lórien Macdonald (2020): Ensemble Play. In Eleanor Saitta, Johanna Koljonen, Jukka Särkijärvi, Anne Serup Grove, Pauliina Männistö, & Mia Makkonen (eds.). What Do We Do When We Play? Helsinki; Solmukohta 2020.


    Cover photo: Image by Bjørn-Morten Gundersen. Photo had been cropped.

  • The Cliff – A Case Study of Interdisciplinary Larp Methods for Artistic Research Practice

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    The Cliff – A Case Study of Interdisciplinary Larp Methods for Artistic Research Practice

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    Introduction

    In this article I outline the methodology behind the creation of the film Jyrkänne – The Cliff (2022), which is the artistic part of my doctoral thesis, Näkymä ajan ulkopuolella. Maiseman apokronia ja valokuvallinen affordanssi elokuvassa (2023, Eng. Beyond the Temporal Horizon. Apochrony and Photographic Affordance of the Landscape Image in Film), from Aalto University. The production of The Cliff played a pivotal role in shaping the methodology of my artistic research. Specifically, it explores the distinctive temporal aspect of landscape imagery within the realms of photography and film. Artistic research, by its nature, is an open-ended process that often necessitates the development of innovative methodologies, unique to the artist’s work and research. To bring The Cliff to life, I harnessed immersive techniques borrowed from larp, integrating them into my artistic photography process.

    Introduction to the Work

    The Cliff is a nine and a half minutes short film, consisting mainly of black-and-white photographs. Categorized as an essay film, it features a narrative composed of fictional notes and letters. The film’s narrator is also its creator, or rather, the creator’s alter ego – a common feature of essay films (e.g., Rascaroli 2017, 183) which often lean on the filmmaker’s subjective experiences. The textual inspiration for The Cliff draws from the films Trans-Siberia – Notes from the Camps (Cederström 1999) and La Jetée (Marker 1962/64). Additional sources for the text include films Le Sang des bêtes (Franju 1949, Eng. The Blood of Beasts), Night and Fog (Resnais, text by Cayrol and Marker 1956), Lettre de Sibérie (Marker 1957, Eng. Letter From Siberia), Hiroshima, mon amour (Resnais, text by Duras 1959, Eng. Hiroshima, My Love), India Song (Duras 1975), and Two Uncles (Cederström 1991).

    The inspiration for The Cliff stemmed from the political situation of 2015, labeled as the “Refugee Crisis” in Europe. This crisis saw the number of asylum applications in the EU more than double compared to the previous year (Pew Research Center 2016). In response, Finland tightened its asylum policies (Finnish Government 2015, 1; Bodström 2020). The Cliff was born out of the need to address a situation where human suffering was dehumanized into a “refugee crisis,” turning those in need of help into a faceless mass, an “unmanaged flow” (“hallitsematon virta” in Finnish) in the government’s program (Finnish Government 2015, 1). In Europe, especially in Northern Europe, there is a prevalent expectation that others – labeled as the outsiders – would seek help from us. I wanted to imagine, even on a superficial level, what it would feel like to be in a situation where I had to flee for my life. Using methods often used also in larps I contemplated being a refugee in a foreign land, where I didn’t understand the language, and a situation where I had lost contact with my loved ones. I read first-hand experiences from refugees and began creating a character of myself – writing simple notes about my background and about the character’s feelings and thoughts.

    Photo by Katri Lassila
    Photo by Katri Lassila

    The film narrates the journey of a woman compelled to leave her homeland due to an unspecified crisis, leaving her beloved behind. She ends up as a refugee in a foreign land that they have previously visited together. Traveling by train with a group of fellow refugees, she writes letters to her partner, yet never receives a response. Upon reaching a bustling city, she breaks away from the group and stumbles upon an ancient pilgrimage route. Overwhelmed by the smoke from sacred fires, she loses consciousness and experiences a vision of her spouse. Moved by this apparition, she resolves to embark on a journey to a cliff etched in her memory from a prior visit to this same country with her partner. On the way to the cliff she experiences the landscape becoming alive around her. Finally reaching the destination she sees herself and her spouse kissing on the cliff. The last image shows a partially exposed film frame of just the cliff, with the couple disappeared.

    In my dissertation, I propose (Lassila 2023, 162–163) an interpretation of the ending in which the woman realizes that she is looking at her own memory. She understands that interfering with the memory would shatter it, so she decides to stay on the cliff, becoming a part of the landscape, and preserving the memory to maintain a connection with her beloved, whom she will never meet in the real world again. In line with Deleuze’s (2005 [1985], 66–94) philosophy of the time crystal, time fractures at the cliff, branching in different directions: into the past and the future, cyclically complementing each other.

    The Inspiration for The Cliff

    A significant source of inspiration for The Cliff was Chris Marker’s iconic short film, La Jetée (1962/64). La Jetée unfolds in a post-Third World War dystopian future. The victorious faction conducts experiments on prisoners of war from the defeated side, seeking to harness a new source of energy from the future for the world’s reconstruction. With the aid of a serum, time travel becomes possible, and the film’s protagonist is first sent back in time, guided by his vivid memory. The memory from the man’s childhood features a young woman at Orly Airport in Paris, with a terrified expression. Using this memory as a temporal anchor, he embarks on multiple journeys into the past to reunite with her, ultimately also succeeding in traveling to the future and accomplishing his mission. Instead of remaining in the future, he yearns to return to the past to be with the woman. As he arrives at Orly Airport to meet her, armed enemies who followed him shoot him before he can reach her. It is revealed that the powerful memory of the woman’s horrified expression represents the man’s own death, etched into his childhood recollections.

    La Jetée is composed of photographs, with only one brief sequence featuring moving images. Most of the film’s images were captured in a single afternoon, according to Chris Marker (Darke 2016, 25–26; Film Comment 2003) himself:

    “It was made like a piece of automatic writing. I was filming Le Joli mai, completely immersed in the reality of Paris 1962, […] and on the crew’s day off, I photographed a story I didn’t completely understand. It was in the editing that the pieces of the puzzle came together, and it wasn’t me who designed the puzzle. I’d have a hard time taking credit for it. It just happened, that’s all.”

    Upon closer examination of La Jetée‘s production process for my dissertation, I found reproductions (Bellour 2018, 218) of its contact sheets. These sheets not only revealed to me the type of camera used but also suggested the method employed to capture the images. Marker was already an experienced photographer during the production of La Jetée, specializing in documentary-style photography. Upon examining the contact sheets, it became evident that Marker’s shooting technique for La Jetée closely resembled that of a documentary photo essay or a picture story (Lassila 2023, 105). In a photo essay, the photographer commits to the theme by photographing often several images of the subjects, thus treating the issue from various angles (Monteiro 2016, 495). In La Jetée‘s photographs, the characters’ movements and expressions flow seamlessly from one frame to the next. For instance, the film frames used in the scene where a woman witnesses the man’s death depict the woman in several photographs in nearly identical positions. This led me to conclude that these shots were captured rapidly, one after another, without lifting the camera from the eye between frames. Rather than instructing the woman in individual photographs, Marker seemed to have encouraged her to immerse herself in a specific emotion, which he then captured through multiple consecutive shots.

    This shooting technique, combined with Chris Marker’s account of the filming process of La Jetée, suggests an approach more akin to an alternative art form than traditional cinema. I interpret the creation of La Jetée as a collective immersion into the characters and a form of larping documented through photographs, rather than traditional filmmaking.

    Photo by Katri Lassila
    Photo by Katri Lassila

    The Production Process of The Cliff

    Artistic research has been actively developed in Finland since the 1980s, with that specific term gaining prominence instead of  “practice-led” or “practice-based research” (Arlander 2013, 7–8). Artistic research typically revolves around the artist’s own experiences, art, and insights generated throughout the artistic process. The first artist-written doctoral thesis in Finland was accepted at the Sibelius Academy in 1990 (Arlander 2013, 9), coinciding temporally with the rapid growth of role-playing and larping culture in Finland. Despite being a relatively recent addition to institutionalized academia, artists have been conducting research long before it was part of degree programs. Similarly, the roots of larps extend further back than the 1990s, and may be traced to performances, 1960s happenings, and artist-driven immersive events, even though these cannot be fully compared to larps (Stenros 2010, 304).

    The production process of The Cliff employed larp techniques to immerse the participants, myself and my spouse, into the narrative. Larps often emphasize emotional engagement with characters and their feelings. Jaakko Stenros (2010, 306) notes that, “While books tell and theatre shows – the experience is conveyed through sympathy and empathy – larps make you enact and experience first hand.” In my own experience, weighty and emotionally charged themes especially benefit from collective exploration within larps, fostering understanding and emotional acceptance within the game and beyond. Themes such as fear, uncertainty, war and societal upheaval, inequality, and disasters have inspired for instance the larps Ground Zero (Finland, 1998), Europa (Norway, 2001), 1942 – Noen å Stole På? (Norway, 2000), Halat hisar (Finland, 2013) and Seaside Prison (Finland, 2022) to address topics like refugee experiences, impending nuclear war, the Palestinian conflict, and humanitarian crises.

    Photo by Katri Lassila
    Photo by Katri Lassila

    The production process of The Cliff was unconventional for a film production. It was designed to immerse the participants into the experience of a refugee, fusing larp elements with filmmaking and photography.

    Here are some key aspects of the production process:

    1. Larp-Inspired Immersion: A fundamental element of crafting the film involved the use of larp techniques to immerse both myself and my spouse in the narrative. This immersive approach aimed to evoke authentic emotions, deliberately blurring the lines between fiction and reality.
    2. Improvisation: I left the narrative storyline open and undefined in advance, allowing room for improvisation. Filming locations were not meticulously planned, enabling the surroundings and landscapes to naturally shape the final outcome, rather than the other way around. I looked for natural and constructed surroundings which would remain ambivalent. I wanted the places to remain somewhat detached from time and space, so that the viewer couldn’t deduce right away the filming year or specific location. I wanted the film to look like it could have been photographed at almost any time, either in the past or in the future. The film was shot in remote locations across China, Tibet, and Finland, accentuating the characters’ isolation and the uncertainty they faced.
    3. Temporal Experimentation: The utilization of black-and-white analog film introduced a temporal dimension to the project. I opted for a 35mm Leica M3 to capture rapid sequences of images, in contrast to my usual camera, a Rolleiflex, which could only fit 12 negatives on a single film roll. The only moving image sequence in the film was recorded with a digital camera and deliberately slowed down to blur the distinction between still and moving images.
    4. Narrative Structure: The Cliff incorporated narrative structures influenced by La Jetée to delve into the subjective experience of time. The film’s structure, particularly in the final scene, mirrored the disorienting nature of the characters’ journey and blending of the reality with memories.

    Methods of Immersion in The Cliff

    In the production process of The Cliff, I embraced the shooting method of La Jetée, capturing a significant portion of the film through the same continuous shooting technique. The pivotal scene of the film features the main character’s spouse walking across a frozen lake, pulling a heavily laden sled behind him. It’s a scene that the main character envisions on the pilgrimage route. I directed this scene by asking my spouse to immerse himself in the character’s experience, portraying a war-weary individual leaving the battlefront in search of his beloved. The journey is long and fraught with peril. My spouse, also an experienced role-player, wearing my grandfather’s military coat from the Winter War era, effortlessly channeled the desired atmosphere. We did not rehearse the scene in advance; instead, we sat silently in a dimly-lit old smoke sauna, allowing ourselves to absorb the atmosphere and prepare mentally before venturing onto the ice.

    The Cliff was primarily an emergent creation, devoid of a polished script or detailed shooting plan. In the film I reversed the gender roles compared to La Jetée, following the Adventure Romantic ethos (Lassila 2008, 110–116; see also Kalli & Lassila 2010) developed by myself and Laura Kalli in the early 2000s. The film’s main character is a woman – an agentive figure who decides to break away from her group of refugees and embark on a journey to the cliff of her memories. I immersed myself in the story and continued to develop it throughout the filming in China and Tibet in 2016. My immersion was primarily based on observing the landscape and recalling genuine memories while studying it. I summoned shared memories with my spouse, reimagining our moments together and approaching the landscape with fresh eyes, as if I were a refugee rather than a tourist. My inability to understand the language spoken around me added to my sense of alienation. The long train journey from Xining to Lhasa facilitated the deepest immersion into my character. During the multi-day train ride, especially on the brink of sleep, I sometimes lost track of time, uncertain about the time of day, the day of the week, or even the year. It was as if I were slipping out of time and place. Altitude sickness, causing nausea and dizziness as the railway reached altitudes of over 5000 meters, may have contributed to this disorienting experience.

    The development of the final scene of The Cliff was shaped by the landscape where it was set. The concluding scene unfolds by Nam-Tso (གནམ་མཚོ – The Heavenly Lake) in Tibet, situated at an altitude of nearly 5000 meters. We spent the night in a small shack by the lake, but during the night, I began to feel unwell. I didn’t know yet that I was pregnant, and maybe because of that I experienced severe altitude sickness, to the point where I could not stand upright on the morning of the shoot. Eventually, I was unable to walk to the chosen filming location. The final shots of the film were shot by my son Aarni on a low hillock, before our concerned guide insisted we leave. Immersing myself in pain, loss, and conflicting emotions during the final scene of The Cliff was simultaneously straightforward and challenging. Physical discomfort intermittently severed my immersion in the narrative, but at the same time channeled these intense emotions as part of my immersion. Ultimately, the experience and its unforeseen circumstances emerged as a more potent story in real life than in the one I had written for the film. Our daughter Meri entered our lives like a miracle during this journey. In the end, this expedition transcended its role as a mere component of my doctoral thesis — it became a voyage during which we brought our daughter home from the Heavenly Lake of Tibet.

    In conclusion, The Cliff is an artwork that explores the convergence of three art forms at their intersections. It is a film composed of photographs with one short sequence of moving image, and its fictional-documentary narrative was conceived using larp immersion techniques. An essential facet of the narrative’s development was the natural environment and landscape where it was shot. The process of creating The Cliff ignited new artistic inspirations, not solely within the realms of photography and film, but also in the domains aligning landscape and larp. The environment in larps, which is often scrutinized primarily for its temporal incongruities with the fictional setting, can also be a powerful source of immersion and engagement.

    In my doctoral dissertation, I introduced the term “apokronia” (Eng. apochrony) derived from the Greek words από (apó) and Χρόνος (Khronos) (Lassila 2023, 73–74). Apochrony signifies the positioning of something outside of time. In my dissertation I explored apochrony in the context of landscape imagery in film. According to my interpretation, an apochronic landscape image in a film can depict any possible time or even all times simultaneously. Since an apochronic landscape image typically lacks discernible signs of a specific moment in time, it can be utilized to represent any time. The application of similar apochronic landscape utilization is also achievable in larp. If a landscape lacks clear signs of a specific moment in time, the landscape seamlessly functions as the event environment in connection with any possible time: the present, the past, or the future. However, the role of apochronic landscape in larp, as in film, goes beyond being just an event setting. It may be argued that internal immersion may be catalyzed by the external world so that the surroundings have a strong effect on the player’s overall ambience during the larping experience. This however may be experienced even further so. During the filming of The Cliff I felt the ambience of the surrounding world and the landscape to become one with my inner experience. This, in turn, changed the way I experienced my surroundings.

    Photo by Katri Lassila
    Photo by Katri Lassila

    The apochronic landscape opens the path to interactive immersion in a setting where the landscape is akin to one of the characters in the larp. Engaging with the landscape in larp allows interaction not only with other players’ characters but also with the landscape itself, offering a unique reflective surface for immersion. The “rückenfigur” or “back-figure,” an image often used in films, stemming from the art of Caspar David Friedrich, provides one fruitful model for interaction with the landscape. When positioning myself to view a landscape unfolding before me from a high vantage point, I can direct my emotions towards the landscape and let them reflect back to me, thus fuelling, for instance, the feelings of longing, sorrow, anger, or love. In the spirit of Deleuzian time crystals, immersion may flow in multiple directions simultaneously, with the surrounding landscape serving as both a source of inspiration for immersion and a reflective canvas for its expression. In this understanding, the post-humanistic agency of the landscape extends the repertoire of larp techniques, promising novel possibilities for future immersive experiences.

    Bibliography

    Annette Arlander (2013): Taiteellisesta tutkimuksesta. Lähikuva 3/2013. 7–24.

    Erna Bodström (2020): Viisi vuotta pakolaiskriisin jälkeen. Politiikasta. Retrieved 10.09.2023. https://politiikasta.fi/viisi-vuotta-pakolaiskriisin-jalkeen/

    Chris Darke (2016): La Jetée. London: British Film Institute & Palgrave.

    Gilles Deleuze (2005 [1985]): Cinema 2. The Time-Image. London: Continuum.

    Film Comment (2003): Marker Direct: An interview with Chris Marker. May–June 2003 Issue. Retrieved 10.09. 2023.
    https://www.filmcomment.com/article/marker-direct-an-interview-with-chris-marker/

    Finnish Government (2015): Hallituksen turvapaikkapoliittinen toimenpideohjelma. 8.12. 2015. Valtioneuvosto. Retrieved 10.09.2023. https://valtioneuvosto.fi/documents/10184/1058456/Hallituksen+turvapaikkapoliittinen+toimenpideohjelma+8.12.2015

    Katri Lassila (2008): Adventurous Romanticism. In Playground Worlds, edited by Jaakko Stenros and Markus Montola, 110–116. Helsinki: Ropecon Ry.

    Katri Lassila (2023): Näkymä ajan ulkopuolella. Maiseman apokronia ja valokuvallinen affordanssi elokuvassa [Beyond the Temporal Horizon: Apochrony and Photographic Affordance of the Landscape Image in Film]. Espoo: Aalto Arts Books, Aalto University.

    Laura Kalli and Katri Lassila (2010): Silmäpuoli merirosvo. In Nordic Larp, edited by Jaakko Stenros and Markus Montola, 182–191. Stockholm: Fëa Livia.

    Charles Monteiro (2016): History and photojournalism: reflections on the concept and research in the area. Revista Tempo e Argumento, Florianópolis 8(17) s. 489–514. jan./abr. 2016. Retrieved 10.09.2023.

    DOI: 10.5965/2175180308172016064 http://dx.doi.org/10.5965/2175180308172016064

    Pew Research Center (2016): Number of Refugees to Europe Surges to Record 1.3 Million in 2015. Retrieved 10.09.2023.
    https://www.pewresearch.org/global/2016/08/02/number-of-refugees-to-europe-surges-to-record-1-3-million-in-2015

    Laura Rascaroli (2017). The Essay Film. Problems, Definitions, Textual Commitments (2009). In Essays on the Essay Film, edited by Nora M. Alter and Timothy Corrigan,  183–196. New York: Columbia University Press.

    Jaakko Stenros (2010): Nordic Larp: Theatre, art and game. In Nordic Larp, edited by  Jaakko Stenros and Markus Montola. Stockholm: Fëa Livia.

    Films

    Two Uncles (1991): Kanerva Cederström (Director).

    Trans-Siberia – Notes from the Camps (1999): Kanerva Cederström (Director).

    India Song (1975): Marguerite Duras (Director).

    Le Sang des bêtes (The Blood of the Beasts) (1949): Georges Franju (Director).

    Jyrkänne – The Cliff (2022): Katri Lassila (Director). Aalto University.

    La Jetée (1962/64): Chris Marker (Director).

    Lettre de Sibérie (Letter From Siberia)(1957): Chris Marker (Director).

    Nuit et brouillard (Night and Fog) (1956): Alain Resnais (Director) & Jean Cayrol and Chris Marker (Text by).

    Hiroshima, mon amour (Hiroshima, My Love) (1959): Alain Resnais (Director) & Marguerite Duras (Text by).

    Ludography

    Halat hisar (2013): Fatima AbdulKarim, Kaisa Kangas & al., Parkano, Finland

    Europa (2001): Eirik Fatland, Vestby, Norway.

    Ground Zero (1998): Jami Jokinen and Jori Virtanen, Turku, Finland.

    Seaside Prison (2022): Kaisa Kangas, Martin Nielsen, Mohamad Rabah & al. Helsinki, Finland.

    1942  – Noen å Stole på? (2000): Margrete Raaum & al. Herdla, Norway.


    This article has been reprinted with permission from the Solmukohta 2024 book. Please cite as:

    Lassila, Katri. 2024. “The Cliff – A Case Study of Interdisciplinary Larp Methods for Artistic Research Practice.” In Liminal Encounters: Evolving Discourse in Nordic and Nordic Inspired Larp, edited by Kaisa Kangas, Jonne Arjoranta, and Ruska Kevätkoski. Helsinki, Finland: Ropecon ry.


    Cover photo: by Katri Lassila

  • Serious Larp at the United Nations in Geneva

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    Serious Larp at the United Nations in Geneva

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    “Gijs, they’re plotting a coup against you,” Anne said on day two of the Serious Larp we organized for 30 managers of the United Nations in Geneva.

    A few months earlier, a director at the UN had asked us to design a training with the learning objectives of ‘showing more creativity’, ‘taking risks’, and ‘thinking from the end user’s perspective’. To achieve those goals, we created a Serious Larp. In other words, a larp where the first question you ask as an organizer is: “How do we ensure that the participants learn something from it?”

    Serious Larps are one of the types of Serious Games that we design as ‘Live Action Learning’ (www.liveactionlearning.com). Larp is a form particularly suited for learning in social situations; about teamwork, navigating complex organizations, or as leadership training. Essentially, anything where a group of people tries to achieve something together. For some forms of training, larp is a better method than other methods of (role) playing because:

    • All participants are involved simultaneously instead of watching.
      • Making it safer and easier to participate
    • You can mimic an entire organization or social system
    • The learning effect is greater because your body is also involved, not just your mind
    • Participants have much more influence on the story
    • People can experiment more with learning points because they have an ‘alibi’ as they are playing a character.

    Back to the United Nations: We started with an empty primary school and 30 heads of department from the Geneva office. Two days later, we ended up with 30 actively engaged ‘parents’, a coup, and an innovative new school. And the participants had come up with the coup entirely by themselves. How did we get there?

    Setting up the playground and hiring teachers

    In that empty primary school, with two acres of playground around it, we created a new reality. A reality in which 30 parents were opening a new, innovative school. The fictional parents were tired of the current system and wanted the ideal school for their children. We set a clear metaphor for their work and also chose a setting that is light-hearted & recognizable.

    Teambuilding for the parents, while designing their own school. Photo by Philippe Hug & Gijs van Bilsen
    Teambuilding for the parents, while designing their own school. Photos by Philippe Hug & Gijs van Bilsen

    In the story, the parents had to make difficult choices together about the new school they envisioned. Hiring teachers, deciding on a grading system, and the layout of the school and playground. All with the children’s interests in mind. Of course, the school inspection has requirements before the school can open. But how do you, as a parent, deal with those requirements if they don’t necessarily contribute to your child’s happiness?

    30 children, specially designed for this scenario

    Because ‘thinking from the end user’s perspective’ was the main learning objective, we wanted a compelling metaphor for that end user. So, we ‘designed’ 30 children. Of course, there were no real children present. We wrote 30 profiles, with photos and children’s drawings made by Artificial Intelligence. These fictional children were very different from each other. From clever inventors to mindful philosophers, from eco-warriors to new peace negotiators. In this way, we ensured different interests, symbolizing the interests in their work, without burdening the fiction with the real-life problems of the participants themselves.

    One of the children (left) that we created, displayed on large posters throughout the building, photo by Philippe Hug & Gijs van Bilsen
    One of the children (left) that we created, displayed on large posters throughout the building. Photos by Philippe Hug & Gijs van Bilsen

    Everyone can participate in their own way

    When we create such a Serious Game, especially if it’s a Serious Larp, we ensure that participants feel comfortable and can easily participate. We also always provide space to step out of the game and have roles in which people contribute to the training but play less of a character. So, we create a two-day event in which everyone can participate in their own way. You can dive in deep, but even if you don’t, you’ll still grasp the learning objective.

    In extensive workshops, the participants got to know the fictional children we had prepared. The characters the participants played were the parents of those children. This means that the participants created their own character, deciding for themselves whether they wanted to resemble their child or play something else. We gave the participants a lot of freedom to decide how they want to participate. If you wanted to play a more extreme type, you could. If you wanted to play a character you could learn something from, that was possible and if you just wanted to be yourself with a different name, that was fine too.

    Feel free to have fun with this

    It’s important for people to give themselves permission to play. One of the most fun ways we help people with this is the prologue. In the prologue, we play out a piece of the game that the participants only need to watch while they are already in their role. The facilitators, actors, or a few pre-informed participants ensure that something interesting happens.

    At the UN, we asked a few participants beforehand to actively participate in the prologue. In this case, we asked them to, in their role, put pressure on the ‘director’ (played by Gijs) during the opening speech. Suddenly, the rest of the room sees participants standing up and actively participating. It’s incredibly fun, especially when these participants also start ‘arguing’ among themselves. This gave a wonderful signal: ‘This is the level of participation that is completely okay. Feel free to have fun with this.’ In larp, some people use the term ‘herd competence’ for this.

    What did it yield?

    This scenario was created to challenge the participants in a fun and accessible way to be creative, take risks, and think from the end user’s perspective. During the extensive debrief at the end, it turned out that the participants had indeed picked up on these learning objectives. Other results we received from the participants were:

    • They had a shared experience that they won’t forget quickly (they even organized an ingame reunion a few months later).
    • They connected with each other on a much deeper level, making them more supportive of each other.
    • They had fun playing out conflicts between characters. They said they learned that they could see a business conflict more as something you ‘play from your role or function’, while being able to see the person behind the role as more sympathetic.
    • By playing innovative parents, they learned that they were more creative than they thought.
    • They simply had a lot of fun together.

    And what about that coup?

    And what about that coup? Well, on day 2, the school inspection was scheduled to come. That meant there was still a lot to be done. On day 1, we, as facilitators, still helped to make it easy for people to get into the story. We did this as NPCs: the school principal and the gym teacher. On day 2, we wanted to put as much responsibility as possible on the participants by having the ‘director’ say, ‘I don’t see how we’re going to make it, I’m at my wit’s end.’

    That worked well; the participants had already had fun in their roles and felt so involved with the school and the children. And as those parents, they were soon whispering amongst themselves, ‘Why is he even the director? Shouldn’t we hire a capable person for that?’. And so it happened that we, as game masters, found an organized coup in the coffee room, where Gijs was deposed as the fictional director, and the parents of the primary school ‘International School De Genève’ took matters into their own hands.

     Of course, all with a big wink and a lot of laughter. Because nothing binds people together as much as having fun together.

    We really want to promote larp further, also as a serious learning method. For more information about our activities, please contact: www.liveactionlearning.com


    Cover photo: The main entrance of the school we were allowed to use. Photos by Philippe Hug & Gijs van Bilsen

  • Together at Last: Romantic Paradox in a Not-Quite-Dystopian Future

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    Together at Last: Romantic Paradox in a Not-Quite-Dystopian Future

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    This article is the third in a series on Larping Intimacy and Relationships.

    Content advisory: Dysfunctional relationships, domestic violence, murky consent, grooming, virginity, incest, pregnancy and parenting, potential spoilers

    Last week, I had the pleasure of participating in Together At Last, February 15-18, 2024 in Berg en Dal, the Netherlands. Together at Last is a larp focused on romantic play by Reflections Larp Studio, designed and organized by Karolina Soltys, Patrik Bálint, David Owen, Lu Larpová, Marie-Lucie Genet, and Phil D’Souza. Based on the Black Mirror episode “Hang the DJ” and, to a lesser extent, the film The Lobster, the larp is set in a governmental facility in which volunteers are matchmade three times in order to find their Perfect Match. The larp originated online during the pandemic and was run 15 times as Together Forever, then transitioned to in-person play for 4 runs, with 2 additional runs planned for 2025. This run of the larp had 40 players, including 4 organizer-run characters.

    Photo of two people in hazmat suitsThe original setting made use of the actual pandemic and social isolation conditions players experienced to maximum effect; in this near-future scenario, humans cannot leave the house or socialize with others outside of hazmat suits without facing instant death from the mutated virus unless living in the same household as a family. Once a person decided to leave home, they must live alone, as proximity was too risky. As physical contact and companionship was deemed necessary by the government for human thriving, the Together Forever program was designed in order to allow people to date. At the end of the program, the system decides which characters are matched together, as well as which characters will remain unmatched. The matched participants are married in a perfunctory mass ceremony. Participants must choose to marry their “forever match” assigned by the algorithm at the end of the program; otherwise, they forfeit their right to ever go through the program again. Their alternatives were to beg this person to reject them or to run off into the wilderness to become part of the Banished, a group of people living in dangerous conditions outside of society. Divorce was possible long after the match was made, although that was deemphasized in play.

    A once-per-lifetime vaccine giving 3 day immunity neutralized the virus enough to allow the participants to temporarily be physically co-present with multiple people, which for most characters meant the first time they had ever experienced physical intimacy in-person instead of VR; in other words, even if VR technology had become advanced in this near-future world, most characters were physically virginal for all intents and purposes. This chip was “new,” as previous versions of the program occurred online. In practice, this meant that play was punctuated by the strangeness of being physically co-present with so many people, able to go outside without a hazmat suit for the first time, etc. We actually started the game with a hazmat suit and mask on, waiting in line to be sanitized and processed, before we could change into our first “date” clothes and experience our first match. This contrast between the sterile government facility and the nightlife vibe was also emphasized in our costuming requirements for daytime, in which we were only permitted to wear white, grey, or light pastel comfortable clothes, including the optional Together at Last t-shirt with the program’s logo.

    People in hazmat suits bathed in blue lights
    The sanitization process. Photo by Marlies. Image has been cropped.

    The characters were jointly designed by the players and the organizers through an extensive in-game and off-game online form. The majority of the character’s personality arose from player inputs, with the relationships designed for us to link these disparate characters together. My character, Hope Novak, was one of the few who had experienced the program before, having been successfully matched for twelve years before her husband died. 

    While much could be said about the design of Together at Last, this article will focus upon several tensions I noticed — some which are embedded in the design and some I consider byproducts of it — which I will label paradoxes for dramatic effect. To be clear, none of these paradoxes are bugs of this brilliantly-designed larp, but rather features when exploring the difficult nuances of interpersonal intimacy. I enjoyed myself immensely at the larp and had incredibly powerful experiences with my co-players, in part because of the brilliant design. That being said, I think foregrounding these tensions is important due to the sensitive nature of the subject matter, especially when discussing a larp framed as aiming for play on a spectrum between absurdist comedy to realism to melodrama.

    Photo of person in black on a couch
    Photo by Bianca Eckert.

    The Paradoxes of Consent, Rejection, and Monogamy

    Like many Nordic-inspired international larps, Together at Last normalized queer play, as many of the matches would end up being queer in terms of gender and sexuality. Such a rule is not controversial in this play community, as many players identify as queer and/or polyamorous, or at least identify as allies. However, diegetically polyamory was not permitted in the program and was stigmatized, although the designers explained afterward that the intention was for this stigma to arise from logistical reasons based on the “laws of virology” rather than the “oppressive society.”

    As players can sometimes experience discrimination due to physical appearance in such games (van der Heij 2021), we were not allowed to play upon lack of physical desire for the other person, but were instead given an impressive list of other playable reasons to reject them. This list ended up super helpful as a personal steering and mutual calibration tool, to the point that I think an article about “how to reject a character in a mutually beneficial way for players” is warranted. Furthermore, the larp was explicitly framed as not erotic (Grasmo and Stenros 2022), meaning that we were not allowed to be nude or engage in overly physical play during sex scenes. While players could ultimately choose their level of contact, the organizers recommended calibrating different representational modes of physical intimacy, e.g., using stage kissing and exaggerated movements; fading to black; or discussing what happens. Ideally, the scenes would be short and obvious, letting others clearly know what happened so they could react dramatically.

    Image of two people posing for a camera
    Photo by Lea-Maria Anger.

    Diegetically, in-game pregnancy was not possible due to contraceptives in the water supply, although in my run, one character was permitted to join the larp pregnant somehow by another character. Instead, the government would assign a certain number of babies, which would be vat-grown and delivered via drone to the married couple’s home at some point in the future. This conceit allowed play on sexuality to be a bit more free. Instead of traditional conception, the algorithm determined if a character was permitted to have children based upon their behavior in an in-game parenting workshop; they were assessed based upon their care for a pretend baby made of flour over several hours, among other factors. 

    Furthermore, during each date, each match was made to fill out a form in which they discussed important topics related to marriage, including how to decorate their small government-provided apartment, how many children to have, what types of sexual kinks they would like to explore, etc. Diegetically, these forms all contributed to the “data” that led to the final “perfect match” selection. Thus, while engagement with childrearing was technically optional in-game, in practice, the theme became pervasive throughout the larp, e.g., topically in the forms, visually with play around the flour babies.

    Photo of two people in makeup and black clothing

    The larp emphasized consent-based play and consistent calibration. We engaged in bullet-time consent (Koljonen 2016a) for physical play and were encouraged to calibrate liberally off-game with other participants. Workshop time was devoted to calibrating with each of our three matches, which was extremely important, because we spent the better part of an entire day playing closely with each of them in turn. However, once runtime was happening, I would have preferred to have time reserved for calibration with matches before each date off-game rather than relying on ad hoc side discussions. 

    While we had other social connections and plots, we were under instruction in-game and off-game to make sure we interacted with our dates the majority of the time (80%). This rule was in place explicitly to avoid an issue that sometimes arises in larp: some players will ignore romantic plotlines that are central to play because they are not attracted off-game to the player, which can lead to a terrible experience for the other person. Furthermore, players should avoid filling up their “dance card” with known relations ahead of time and should be open to playing with unknown players, especially when the larp relies upon it (Tolvanen 2022). This principle was especially important in Together at Last, as we did not sign up in pairs, a recommended practice in other larps featuring dyadic play, see for example Helicon (2024), Daemon (2021-), Baphomet (2015-), etc.

    Photo of two people embracing and holding a pretend flour baby
    Parenting class.

    However, consent becomes a bit tricky in situations like these. Yes, we technically opted-in to playing closely on romance with three people — likely off-game strangers. But chemistry can be a difficult thing to predict even when not considering physical or emotional desire (Nøglebæk 2016, 2023); for example, incompatible playstyles can be a bad fit in such close, mostly-dyadic play (Bowman 2024). We are essentially responsible for another person’s positive experience in ways that can feel a bit like labor (Koulu 2020), which is not an inherently bad thing for me: I often prefer to play characters with a support role (Fido-Fairfax 2024, in press), which is why I played one of the game’s few in-game coach/counselors. 

    But that responsibility for another’s play experience is quite heavy especially when engaging with romantic and sexual intimacy. In such games, we expose some of the most vulnerable parts of ourselves to others, even through the alibi of the character. We may think the alibi is strong for many reasons — trust among co-players, a rather light-hearted and sometimes absurd setting, strong distinction between player and character personality, etc. But the emotions we experience are often all-too-familiar, and may have spectres of previous relationship memories attached to them, reemerging unbidden before, during, or after play. From a transformative play perspective, these emergences can be viewed as positive, in that they show us areas that need healing in ourselves (Hugaas and Bowman 2019), but not everyone attends leisure larps interested in or prepared for intensive personal transformation.

    Emotions around rejecting others or being rejected are especially potent and are inherent to this setting. Needs for love and belonging and fears of ostracization drive much of human behavior as matters of survival, and are especially sensitive with romantic and sexual relationships. These themes were inherently present in the larp, whether or not each individual player experienced them or not.  

    Photo of two people in white sitting on the floor, one with a head on the other's shoulder
    Polaroid photo by Karolina Soltys.

    The first date was meant to feel like an evening. Then, the chip went into “Turbo mode,” meaning Dates 2 and 3, which were only one day in this run, felt to the character like a several month relationship. This design combined with the enforced monogamy meant that rejection would likely happen in-game on some level. For example, while we could still pine for our last match, diegetically we risked being reported and kicked out of the program if we did not adhere to the rules, such as not talking to our exes without a “chaperone.” While off-game, we were encouraged to bend the rules, in practice, this rule meant that at least some of the time, many of our characters were likely to feel insecure or rejected as we watched our potential “perfect match” playing closely with others.

    The angst around these feelings was also tied to the fact we had no actual power to choose who we married in the end or whether we got married at all, leaving our fate up to the “algorithm” and for us to “trust the process.” Interestingly, as players, we had much more influence over the outcome than our characters; we were instructed to fill in calibration forms at the end of each match, sharing our in-game feelings for our current match (and others at the program). We were also permitted to share our personal desires for an ending as an off-game request; some players wanted a happy ending, others wanted a terrible match, and others let the organizers decide the ending. This last option seemed the most risky to me, as unsuspecting players might be sideswiped by emotional (Montola 2010) and romantic bleed (Boss 2007; Waern 2010; Bowman 2015; Hugaas 2022) from past triggers or current desires dashed. 

    Person in pink wig and shirt holding a sign that says love next to a red heart shaped balloon
    The HelpBot.

    Furthermore, the game setting itself was inherently murky consent-wise. While were instructed not to play on sexual violence of any kind, there were in-game consequences for rejecting our current match. Yes, technically we all opted-in to the program, but we had literally no other choice if we wanted to live with another person. We could live alone or with our families, some of which we wrote to be highly dysfunctional and even abusive. We were not required to engage in sexuality with our matches, but we would be forced by the program to live with them for a certain length of time before divorcing, or be alone. And since polyamory was forbidden, we were expected to somehow make it work with this person. Off-game, this rule was here in part to provide angst for the characters, who would likely have feelings for multiple people, but also to try to prevent the players from solving their character’s dilemmas in this not-quite-dystopia by becoming poly. The HelpBot, a non-sentient robot who helped run the program, who played by one of the organizers, would inform us that 97.5% of matches ended up “perfect”… even if it took 10 years for the couples to realize it.

    My character Hope was a 45 year-old intimacy coach who made her living by teaching people ways to connect in online environments. She also had the visceral memory of living harmoniously with someone for much of her recent life; indeed, her “perfect match.” However, Hope was also polyamorous, which was highly frowned upon in this setting, meaning she was one of the few people critical of what she viewed to be compulsory monogamy forced upon the program participants. Indeed, one of the reasons her previous husband, Paul, was “perfect” was that he supported her online relationships with other people and provided stability while she was on the turbulent rollercoaster of dating.

    The game had an overarching Panopticon feel, as all interactions were fed through our chips to the system as “data.” Our matches were read over a loudspeaker by a robot voice each time they occurred, with dramatic pauses for us to react within our Support Groups, which were set up for us by the program. Almost all of us were matched with one or more exes. For Hope, this practice was initially problematic, as her ex had left because she wanted a monogamous relationship. While we were instructed by our character sheet and the rules to be excited to see these exes at the program, Hope immediately worried if this forced interaction would be unwelcome, which thankfully it was not. 

    Furthermore, Hope found out in-game that her ex was almost twenty years younger than her and a virgin (like most characters), while my character had previously been married and had many online relationships. (Note that before the game, I asked the organizers to be paired with players closer to my age to try to avoid these issues, which thankfully was arranged). This fact led to extensive discussion between our characters about the ethics of such a relationship, a conversation also echoed in Hope’s second match, Serena, who Hope believed was her soul mate. Serena had been married before but had never experimented with polyamory. In both cases, my character’s polyamory could be experienced as non-consensual non-monogamy by the other characters, leading to rocky emotional waters in-game and discomfort for me off-game.

    Person in wedding dress and veil with arm around another person.
    Siblings preparing for the mass wedding. Photo by Linnéa Cecilia.

    Another oddity was the inclusion of family members in the setting. As players, we were expressly directed not to engage in incest. Yet, in practice, to engage in group activities such as the sex education, burlesque, and neo-tantra workshops (which I ran), characters were asked to consider sexual themes in close proximity with their parents, siblings, or cousins. On the plus side, this factor also led to deep play around protectiveness and family-building; two of the Dates featured a Meet the Family meal, in which various configurations of participants found themselves testing the waters of each new family constellation. 

    Finally, while the setting enforced monogamy, it was also paradoxically a polyamorous — or at least serial monogamist — environment. As an intimacy specialist, Hope found this setup to be irresponsible at best and sadistic at worst. Not only were characters forced into relationships with their previous exes, but they also had new exes after every match all together in the same space. They were forbidden diegetically from openly loving or desiring others, although of course transgressions of these rules were off-game encouraged. No one had any time to process the relationship they just left and were forced into another relationship immediately, a recipe for drama and dysfunction — which, of course, makes for excellent larp fodder. 

    Inherent to this design was the “Singles Night” embedded in the program after Date 2, in which characters were temporarily single. While they were discouraged from interacting with their exes, of course this rule was repeatedly broken and new connections were formed, many of which did not align with Date 3 the next day. Hope interpreted this more licentious setup as entirely intentional on the part of the program — any connections that night fed the algorithm more “data” regarding who might actually make a good match and how characters might behave given liberty. 

    Photo of two people
    Serena and Hope before the wedding.

    Thus, the compulsory monogamy of the program was challenged at each stage of the process in fascinating ways. Regardless of how each character felt about their previous matches, they were likely to have strong feelings of some kind that caused complications in the future relationships. Hope viewed these complications as a test of her integrity as an openly polyamorous person: could Hope have compersion and be happy for her soul mate if she fell deeply in love, had incredible intimate experiences, or ended up married to someone else? Wrestling with this inner dilemma was intense enough for me to feel that I had not “solved” the larp through poly as a player.

    When the robot voice announced who Hope would marry — thankfully, her second match and “soul mate,” Serena — the joy Hope felt was immediately tempered when she considered the feelings of her two exes in the room, including her third match, who also happened to be in her Support Group watching her reaction. Fortunately, the two had come to a mutual understanding, but still the drama of the moment was high for all characters. Furthermore, Hope had difficulty feeling joy when her other loved ones in the room were visibly distressed by their matches. The Group Wedding final scene was bittersweet, as the matched characters lined up in their fancy wedding clothes for the mass ritual, while the Unmatched watched on in their hazmat suits, preparing for more time physically separated from intimacy with others. Conversely, some  characters were devastated by their pairings, yearning instead to be with someone else.

    Again, this complicated ending was engineered for maximum larp drama, and even steered toward by many of the players to get their desires met for their version of good play (Pettersson 2021). 

    The Paradoxes of Physicality, Tone, and Genre

    A game like Together at Last is difficult to classify in terms of traditional larp genres. While we the genres of romantic comedy and drama are well-known in film, such genres have yet to be established fully in larp. In part, this limitation is due to taboos historically in more traditional play communities around romantic, sexual, and physical play, which often lead play groups to deny  acknowledging that romantic bleed is a natural phenomenon that can happen to anyone (Bowman 2013). Even in the Nordic community, larps focused on oppression dynamics are far more common than settings focused entirely on romance, to the point where the designers had to explicitly signpost on the website to manage player expectations (Koljonen 2016a) that Together at Last: 

    is a story about attempting to have romantic relationships with a variety of people, some better suited to you than others, about growing as a person and looking for true love, whatever that means. It is not intended to be ‘misery porn,’ though there may be some difficult themes in the character backstories (e.g. depression, bullying, emotionally abusive parents). (Reflections Larp Studio, 2024)

    That is not to say that larps centered upon romance do not exist; notable exceptions are Regency-based larps such as Fortune and Felicity (Harder 2017; Kemper 2017) and many UK freeforms, but rather that they are not nearly as common, and thus the play culture surrounding them is not fully solidified in terms of conventions around physicality and tone. Therefore, I would say that romance-based larp is an emerging genre — one that is developing alongside erotic larp, but is not necessarily synonymous, just as sexual and romantic attraction do not always coexist (Wood and D 2021). I would say JD Lade’s Listen 2 Your Heart (Bowman 2023) also fits the romantic genre, whereas larps like Just a Little Lovin’ (2012-) or Helicon (2024) may or may not depending on the way the characters are written and enacted.

    Photo of a person sitting on a couch, with another person on the floor embracing their wig.
    Former members of the Banished reintegrating into the main society through the program. Photo by Marlies.

    As a developing genre, norms need to be established and made clear by the organizers about what the game is and is not. Otherwise, players tend to rely on their larp muscle memory (Bowman 2017), unconsciously driving play toward genre expectations that are more familiar to them, or inserting genre conventions that were not intended as themes. This tendency is not in itself necessarily a bad thing, but it can lead to wildly different expectations of play, interpretations of content, and spreading of themes that were not necessarily intended by the designers. For example, as I have described with Listen 2 Your Heart (Bowman 2023), the last minute addition of vampires to an otherwise romantic game might lead some to find the content appealing, whereas others might find it troubling (e.g., Edward’s problematic behavior in Twilight). 

    As mentioned above, at Together at Last, we were instructed to play along a spectrum of absurd comedy, realism, and melodrama. However, I noticed people bringing in conventions from the gothic horror and noir detective genres, which caused a bit of cognitive dissonance for me. For example, behavior that might be gritty and normative in a noir film (or even in a BDSM context) might be considered abusive in a light romance context without calibration. A normal reaction to psychological terror in a gothic horror book may look like a psychotic break in another context, something my counselor-type character found especially concerning. In both cases, I was able to successfully calibrate with the players in question, which was a relief, but the experiences were jarring. It can also be difficult to tell if such actions were fully calibrated off-game with other players involved, which can lead to concern, especially when role-players are very immersed in the drama and convincing. We were encouraged to break game to check in with other players, but I found myself wishing we had workshopped the Okay Check-In (Brown 2016) or something similar to practice in an embodied fashion.

     I often noted what I could only describe as “hate walking”: characters experiencing something emotionally upsetting and hate walking away up and down the halls, sometimes in packs, with one or more characters hate-walking alongside as emotional support. Of course, larp is a physical activity, and such behavior added to the dynamism of the environment, but it also added a sense of volatility. At the afterparty, the organizers shared that this run was particularly “dark,” with the previous one ending up far more “wholesome.” I suspect part of the shifting dynamics between larp runs has to do with the player-written characters, as different inserting kinds of content can radically impact the game, i.e., the domino effect (Bowman 2017). 

    Interestingly, I have noticed that these romantic larps that have been run several times tend to develop a devoted following, especially if the setting allows for a unique experience each time the game is played. Both Listen 2 Your Heart and Together at Last had an active Discord before, during, and after the game. Such channels lead to an intriguing blend of in-game and off-game light-hearted banter and pre-game play (Svanevik and Brind 2016) that often impacts dynamics in-game. The character sheets were all transparent, meaning we could read them before play, leading some players to have a strong in- and off-game familiarity with all of the characters; some even seemed to ship some duos over others coming into the game, meaning they had preferences for who should end up together and not. The Together at Last Discord was active many months before the larp and though I could not participate in it due to time constraints, I found it oddly reassuring to see people connecting so excitedly around larp. The Discord also became a needed lifeline after play, as we emerged from this 3-day experience back into life (see e.g., Bjärstorp and Ragnerstam 2023). Now, in the post-larp transition, it feels good to continue to be connected to my co-players.

    Diegetically, the Discord was used in interesting ways as well. We all had our own in-game social media timeline upon which people could post, as well as several channels for special interests our characters would have had online, e.g., simulators for farming or raising AI children. One of the reasons this run was particularly intense was that many of the characters were celebrities, so actions that happened in-game would become news stories on Discord, thus raising the stakes. The organizers also used the Discord to communicate key logistical things that we were expected to do, such as filling out the forms. Many players fluidly switched between the online engagement on their phones and the in-person play, but I found it difficult not to get sucked into my off-game responsibilities, so I used it sparingly until after the game. Ultimately, the larp was a paradoxical hybrid of virtual and physical, especially considering the newness of physicality compared to the relative comfort the characters had with virtual encounters. 

    In-game celebrities made for an active Discord with extensive online play.
    In-game celebrities made for an active Discord with extensive online play.

    Romantic Realism

    I appreciated that Together at Last made space for happy endings for players who wanted to have that experience (as I did). I also really enjoy being part of the ongoing online community around these intense romantic larps. I have had some deep and potent scenes, as well as debriefs, with the players. I feel very lucky to have been a part of these experiences. Each larp had moments of brilliance in its design, leading to a feeling of safety when playing with these emotionally fraught themes.

    That being said, after each of the larps in this series, I keep wondering what it might look like to play a multi-day romantic larp focused entirely on a realistic exploration of healthy intimacy. I have played several short Nordic freeform scenarios on romantic relationships, although they usually focus on issues of breakups (En kærlighedshistorie, Ellemand and Nilsson 2012), infidelity (Under My Skin, Boss 2010), and other critical issues rather than on trying to develop and maintain a functioning loving relationship. I realize that content might be boring for some players, but in my view, even relatively healthy relationships have plenty of inherent conflict to work through — for example, insecure attachment styles or trauma recovery. 

    Photo of two people embracing
    Hope and Serena.

    If larps help us develop skills in a deeply embodied way, which I believe they are capable of doing, what are we practicing when we return to dysfunction as a source of drama? What lessons are we experiencing in our bodies about love in times of conflict? What catharsis is happening? And what takeaways can we distill from these dynamics that we can infuse with our daily lives afterward, whether as cautionary tales or breakthroughs, our own intimate relationships, or our relationship with our own vulnerable, human hearts?  

    Together at Last

    Designed and organized by: Karolina Soltys, Patrik Bálint, David Owen, Lu Larpová, Marie-Lucie Genet, and Phil D’Souza

    Cost: 300€

    Location: Berg en Dal, the Netherlands

    Players: 40 

    Bibliography

    Bjärstorp, Sara, and Petra Ragnerstam. 2023. “Live-action Role Playing and the Affordances of Social Media.” Culture Unbound 15, no. 2: 66-87.

    Boss, Emily Care. 2007. “Romance and Gender in Role-playing Games: Too Hot to Handle? Presentation at Ropecon 2007.” Black and Green Games.

    Boss, Emily Care. 2009. Under My Skin. Black and Green Games.

    Bowman, Sarah Lynne. 2013. “Social Conflict in Role-playing Communities: An Exploratory Qualitative Study.” International Journal of Role-Playing 4: 17-18. 

    Bowman, Sarah Lynne. 2018. “The Larp Domino Effect.” In Shuffling the Deck: The Knutpunkt 2018 Color Printed Companion, edited by Annika Waern and Johannes Axner, 161-170. Pittsburgh, PA: Carnegie Mellon University: ETC Press.

    Bowman, Sarah Lynne. 2023. “Listen 2 Your Heart Season 8: An Unexpectedly Bleedy Experiment.” Nordiclarp.org, November 20.

    Bowman, Sarah Lynne. 2024. “Helicon: An Epic Larp about Love, Beauty, and Brutality.” Nordiclarp.org, Feb. 25, 2024.

    Brown, Maury. 2016. “Creating a Culture of Trust through Safety and Calibration Larp Mechanics.” Nordiclarp.org, September 9.

    Fido-Fairfax, Karolina. 2024, in press. “Strings and Rails: NPCs vs. Supporting Characters.”  In Liminal Encounters: Evolving Discourse in Nordic and Nordic Inspired Larp, edited by Kaisa Kangas et al., 38-40. Helsinki, Finland: Ropecon ry.

    Harder, Sanne. 2017. “Fortune & Felicity: When Larp Grows Up.” Nordiclarp.org, June 13.

    Ellemand, Jonas, and Ida Nilsson. 2012. En kærlighedshistorie. Alexandria.dk.

    Grasmo, Hanne, and Jaakko Stenros. 2022. “Nordic Erotic Larp: Designing for Sexual Playfulness.” International Journal of Role-Playing 12: 62-105.

    Hugaas, Kjell Hedgard. 2022. “Bleed and Identity: A Conceptual Model of Bleed and How Bleed-out from Role-playing Games Can Affect a Player’s Sense of Self.” Master’s thesis, Uppsala University.

    Hugaas, Kjell Hedgard, and Sarah Lynne Bowman. 2019. “The Butterfly Effect Manifesto.” Nordiclarp.org, August 20.

    Kemper, Jonaya. 2017. “The Battle of Primrose Park: Playing for Emancipatory Bleed in Fortune & Felicity.” Nordiclarp.org, June 21.

    Koljonen, Johanna. 2016a. “Basics of Opt-In, Opt-Out Design Pt 3: What They Need to Know at Signup.” Participation Safety in Larp, July 5.

    Koljonen, Johanna. 2016b. “Toolkit: The Tap-Out.” Participation Safety in Larp, September 11.

    Koulu, Sanna. 2020. “Emotions as Skilled Work.” In What Do We Do When We Play?, edited by Eleanor Saitta, Johanna Koljonen, Jukka Särkijärvi, Anne Serup Grove, Pauliina Männistö, and Mia Makkonen, 98-106. Helsinki: Solmukohta.

    Montola, Markus. 2010. “The Positive Negative Experience in Extreme Role-playing.” In Proceedings of DiGRA Nordic 2010: Experiencing Games: Games, Play, and Players. Stockholm, Sweden, August 16.

    Nøglebæk, Oliver. 2016. “The 4 Cs of Larping Love.” Olivers tegninger om rollespil, August 18.

    Nøglebæk, Oliver. 2023. “The 4 Cs of Larping Love.” Nordiclarp.org, November 14.

    Pettersson, Juhana. 2021. Engines of Desire: Larp as the Art of Experience. Pohjoismaisen roolipelaamisen seura ry.

    Reflections Larp Studio. 2024. “Together at Last: Playstyle.” Togetheratlast.weebly.com.

    Svanevik, Martine, and Simon Brind. 2016. “‘Pre-Bleed is Totally a Thing.’” In Larp Realia: Analysis, Design, and Discussions of Nordic Larp, edited by Jukka Särkijärvi, Mika Loponen, and Kaisa Kangas,  108-119. Helsinki: Ropecon ry.

    Tolvanen, Anni. 2022. “A Full House Trumps a Dance Card – Anni Tolvanen.” Nordic Larp Talks. YouTube, September 11.

    van der Heij, Karijn. 2021. “We Share This Body: Tools to Fight Appearance-Based Prejudice at Larps.” Nordiclarp.org, June 14.

    Waern, Annika. 2010. “‘I’m in Love With Someone That Doesn’t Exist!!’ Bleed in the Context of a Computer Game.” In Proceedings of DiGRA Nordic 2010: Experiencing Games: Games, Play, and Players. Stockholm, Sweden, August 16.

    Wood, Laura, and Quinn D. 2021. “Sex, Romance and Attraction: Applying the Split Attraction Model to Larps.” Nordiclarp.org, February 22.


    Cover photo: Polaroid by Karolina Soltys. Image has been cropped.

  • Actual Plays of Live-Action Online Games (LAOGs)

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    Actual Plays of Live-Action Online Games (LAOGs)

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    Summary

    This article introduces the reasoning for making recordings of larps played online. We present our core concepts and provide a categorisation of motivations, followed by an overview of the historical development of LAOG Actual Plays (APs). We also discuss some theoretical concepts and design goals around AP-informed play, and point to some further avenues of exploration.

    What are Live Action Online Games (LAOGs) and LAOG Actual Plays (APs)?

    Live-Action Online Game – LAOG

    One of the truisms of larp design is that “everything is a designable surface” (Koljonen 2019, 27). It is not surprising, therefore, that different communities have used the specific characteristics of the online medium to design games that can be considered a larp. The term LAOG stands next to similarly used terms like online larp, digital larp, VORP (virtual online role-playing) and others. We suggest that something should be considered a LAOG if it corresponds to the components of the abbreviation: it is to be played as live-action, with a sense of a full-body experience; it is designed specifically for an online context; and it is a game (however one wants to define that term). LAOG as a term was first established in A Manifesto for Laogs in 2018 by one of the authors of this essay (see Reininghaus 2019).

    Actual Play – AP

    An Actual Play is a representation of game play – either live or recorded – that is prepared and made available for an audience. Actual Plays of digital and analog games have become a significant aspect of today’s popular culture. Platforms like Twitch and YouTube provide space for creators to host their own APs, some of them live, others pre-recorded. Actual Plays can present board games, video games, Tabletop role-playing games (TTRPG) – or larps.

    The history of and some current community perspectives on LAOG APs

    The history of AP recordings is connected to the development of technologies that make live-action online games and their recording possible. For some time, Skype was the most popular software that offered possibilities for online play, but this required paid accounts and had some technical drawbacks, like limited screen-sharing possibilities. TeamSpeak, as an audio-only platform popular for massive multiplayer online role-playing games (MMORPGs), offered possibilities to play online but to our knowledge was only used for TTRPG online sessions.

    The introduction of Google Hangouts provided a video chat platform which can be considered a game changer. Google Hangouts was a service offered by Google from 2013 to 2022 without any financial cost to users. It brought playing TTRPGs online to a wider audience, and allowed players from all over the world to connect and play together. Recording and hence making APs was easy, as the direct connection to the YouTube platform allowed users to stream or record and later publish their games with a few clicks after doing an initial setup. For example, Google Hangouts enabled the growth of The Gauntlet (now known as Open Hearth Gaming), an Indie TTRPG online community, where for many years it was used as the main medium of play. The resulting large library of APs is still available on YouTube.

    Already before the rise of Google Hangouts, in 2012, Orion Canning and Robert Bruce designed and played The House online. It does not fall within our narrower definition of LAOGs as it is not played synchronously, but players are invited to upload videos recorded in-character as inhabitants of a Big Brother-like reality TV show to a YouTube channel offered by the creators. Other players then react to these videos, again by recording their reactions and uploading them. The game is entirely based on the “confession video” format popularized by reality TV shows, in which participants of the show are talking to the camera by themselves, without the other participants present, about their motivations and strategies. As an AP, it is difficult for the audience to follow the exact stream of events, which possibly replicates the feeling of the source material quite closely.

    ViewScream by Rafael Chandler came out in 2013 and became the cornerstone for LAOG APs for the next six years. The game referred to itself as “Varp”, or “video-augmented role-playing”. In ViewScream players play people on a spaceship doomed to destruction. The mechanics guarantee that not all characters can get out alive. The video call setting is an in-game element: not only the players but also the characters are all in a video call together, calling in from different areas of the spaceship. The run time is approximately one hour. The game provided virtual backgrounds, several scenarios as variations of the game’s story, and included a captain role with some typical game master functions in the sense that this player was specifically asked to help create a dramatic story. All these ingredients and the novelty of the format helped to create a small ViewScream community and the creation of at least 30 APs.

    Interestingly, ViewScream did not emerge out of a larp community but was developed in the context of a TTRPG community, mostly active and connected on the platform Google Plus, which at the time was important for Indie TTRPG creators.

    In 2017, Gerrit Reininghaus started creating APs for LAOGs on his YouTube channel “betafunktion”, with Jason Morningstar’s Winterhorn (2017) as the first AP. Soon after, in 2018, Reininghaus published A Manifesto for Laogs and established the genre. Today, betafunktion contains the largest collection of LAOG APs, presenting more than 20 games by different creators (see Reininghaus 2020). The YouTube channel has become a reference point for LAOG creators, with the recordings with the largest view count making it to more than 1.6K views (of So Mom I Made This Sex Tape, 2016) at the time of writing.

    The pandemic brought increased attention to online larp. Many creators have since then entered the design field and shared design ideas (see e.g., D.& Schiffer 2020; Marsh & Dixon 2021). However, few APs have been created during the pandemic. The LAOG The Space Between Us (2020) became an underground hit and its APs and fan productions went viral in interested circles. Why LAOG APs did not become even more popular during this time of elevated attention for online play is a question that cannot be fully answered here. One suggestion the authors can offer is that larpers have a) a more rigid understanding of the social contract in larp, specifically that a larp shall not have an audience, b) that familiarity with the technology required to make APs was not immediately available, and c) that one platform which became a home for many designs during the pandemic was Discord, which – unlike Google Hangouts – does not allow for simple recordings. However, Zoom, which also became popular during the pandemic, does (see Otting 2022).

    Over time, the larp scene has recognised the existence of LAOG APs. For example, the German association of larpers (Deutscher Liverollenspiel-Verband, DLRV) awarded the FRED award in 2020 for advocating larp to a larger audience to the aforementioned YouTube channel betafunktion.

    Why should we make APs of LAOGs?

    There are many reasons to produce Actual Plays of Live-Action Online Games. We provide a structured overview here that hopefully reflects most motivations. In any concrete project, there often will exist a combination of different reasonings for producing AP recordings.

    APs as entertainment

    Currently, the most prominent form of role-playing APs are productions to entertain an audience. Actual Play video shows like Critical Role or podcasts like The Adventure Zone have become part of the entertainment industry. But even shows without large profit ambitions have created their own style and offer high production values. Nameless Domain is a producer of such APs, now award winning for GUDIYA, a Bluebeard’s Bride (2017) one-shot. The Magpies, a Blades in the Dark AP-podcast by Clever Corvids Productions is another example. Some of these APs can be both watched live and in recorded forms, with the recordings usually edited and enhanced for a better audience experience. Live shows make use of the entertainment format and excitement present in something like live sports – with the unexpected luring behind every corner. The actual game play is just one contributing factor in APs for entertainment, while participants’ performances, the production values, and pre-written story arcs often play a similarly important role for the end product.

    While TTRPG-APs have today become part of a growing entertainment industry, as far as we are aware not many LAOG APs have so far been (professionally) produced purely for reasons of audience entertainment. However, some of the larger commercial TTRPG shows like KOllOK have recently included live-action elements with success (when measured in terms of public appraisal and audience size).

    AP production can also be part of a LAOG’s design concept. The recording can be a diegetic feature of the game as in a reality show larp. Or, if watching or listening to a recording of (parts of) the game is itself considered an element of gameplay by the designer and hence it can be a source of entertainment for the players. In The House (2012), for example, directly interacting with the camera in-character is a central design element.

    APs for demonstration purposes

    APs can also be produced to demonstrate how to play. The teaching of games through play itself has always been an important part of play cultures, and assumes that people best learn about a game when they see how the rules work in practice. This is especially true for role-playing games and larps, which have a large body of implicit rules of engagement not laid down in scripts or rulebooks.

    In a certain sense, recording LAOGs for demonstration purposes allows non-larpers access to a first-person perspective of a larp. The audience sees exactly what the player themself has seen during play. Such APs also provide insights to the designers about how their game works “out in the wild”. Designers can benefit from seeing specific mechanics and techniques in play, for example to analyse player engagement and dynamics, and their effects on pacing.

    Play cultures in larp differ significantly: another proper reason to produce APs is to showcase your own playstyle, although this is often a side effect rather than the intended production reason. One exception might be if larp production companies want to showcase their specific playstyle, making it easier for potential players to identify if a larp is right for them.

    APs as a community contribution

    We do not larp alone. As larp communities, we share our joy, we like to engage in discussions of games, and of our play experience. We like to see people we have played with in other games, and we watch out for each other.

    Recording a game for the community can happen to establish facts about how the community is playing (safety, inclusivity). This is not the same motivation as demonstrating game play or showcasing play culture as previously described. APs from and for a community are revealing community norms in less intentional ways.

    Producing an AP from and for the community is sending a signal on what is played, who is playing, who is visible, and consequently who is relevant. It is a way to emphasise community structures and relationships.

    APs for posterity

    Making an AP can be an artistic expression. In this case, the game itself might be designed around the AP concept or the production might be focused on turning the game into an artistic expression.

    APs can make contemporary play culture visible, and that might also be a goal: to help future generations understand how live-action games were played online, who was playing, and what unwritten or undocumented elements were relevant to players at the time. Archivists and researchers will be grateful for live recordings of games from past decades.

    When participating in a LAOG, recording it can also be motivated by the idea of creating a personal memory. Just like taking photos at events, an AP is a form of conserving an experience in some form, to be able to return to it later in life.

    Audience in online game design and LAOG facilitation

    Making an AP of a LAOG is in most cases different from documenting a larp played in physical space. The recording button is not as intrusive as it is to have a person with a camera circling around the players in-character. Even when the camera is an in-game element, recording has a more direct effect in physical larps.

    It remains an open question if recording, both live-streamed or published later, is a violation of a central aspect of the sort of social contract (also called the “role-play agreement”, Stenros & Montola 2019, 17) often seen as a unique and required ingredient of larp: the fact that play is not performed with an audience in mind. Some players have reported that they cannot enjoy being in a recorded play session, as they start playing performatively. Other players explain that playing in a recorded session does feel different to them during an initial short period of time, often just minutes, in which they get used to the situation. This is similar to the inhibition expressed by players towards non-diegetic LAOGs (see Reininghaus 2021). Non-diegetic in this context means that the characters of the game are not speaking through a video call to each other but in the shared imaginative space might be physically close together. Some players report that they cannot enjoy the dissonance between the players’ distance and their characters’ potential closeness.

    From a safety perspective, recording online play requires a couple of specific considerations. The following procedure can be considered good practice:

    1. Announce in the sign-up process for the game that a recording is planned.
    2. Remind players at the beginning of the game that the session is going to be recorded and offer an Open Door, i.e. the option to drop out at any time for this reason (or any other, without having to offer any justification).
    3. Break debrief into two parts: a recorded and an unrecorded part.
    4. Do not stream the game live, instead offer a 48-hour hold-off period before publishing the video. Inform players that they can express a veto after play, meaning that the recording is not going to be published as an AP.

    From a game design perspective, APs offer an interesting additional creative dimension. A game designed to be recorded for AP purposes has specific requirements. If the video call’s chat is used as a communication dimension in the game, for example, a typical recording will not capture this and hence the AP will present only an incomplete version of the session.

    Games which assume that players move between different virtual video rooms require choosing the recording perspective. The audience will either follow one player through their experience of the game session in multiple rooms, or experience everything that happened in only the one virtual room that was being recorded. If more than one player is recording their play, the audience can shift between views and create their own experience of the game. The APs of End Game (2016) allow for such an experience, as players are shuffled between the two in-game rooms exactly every ten minutes, allowing the audience to choose whose story to follow next.

    Gerrit Reininghaus designed the game Last Words (2019) with an “audience first” approach in mind. Some players play the game muted, some without a camera or sound, due to the asymmetrically-designed communication setup. While during the game no player therefore fully experiences what is happening, an audience can have access to this experience – in a single recording.

    Conclusion

    Both for players of larps and for future researchers, an archive of APs of contemporary larp play styles online could turn out to be invaluable. This alone should encourage more community members to consider recording their games.

    We also see plenty of potential avenues for further theoretical and practical explorations around APs of LAOGs. For example, we do not know much yet about the concrete effects that being recorded has on online play. We equally should consider the possible ethical implications of recording and distributing records of LAOG play, like a near-future use of public video libraries for training generative AI models. On the positive side, APs could positively contribute to making minorities in the larp and LAOG communities more visible.

    Regarding future potential design avenues, we are excited – as facilitators, designers, players, and audiences – to further explore how LAOGs can be designed to make AP production easier, how the recording and re-watching of APs can be a tool for iterative game design, and what APs as a designable surface can contribute to larp. We are looking forward to seeing these questions explored in the future.

    Bibliography

    Quinn D. and Eva Schiffer (2020): Writing Live Action Online Games. NordicLarp.org. https://nordiclarp.org/2020/12/19/writing-live-action-online-games/

    Critical Role (2012–) [Multi-Platform AP-productions]. https://critrole.com

    F.R.E.D. – Preis für Fortschrittliche Rollenspiel Entwicklung in Deutschland (in German)
    http://www.larpwiki.de/F.R.E.D.

    Jaakko Stenros & Markus Montola (2019): Basic Concepts In Larp Design. In Larp Design: Creating Role-Play Experiences, edited by Johanna Koljonen & al. Kopenhagen: Landsforeningen Bifrost (Knudepunkt 2019), p. 16–21.

    Johanna Koljonen (2019): An Introduction to Bespoke Larp Design. In Larp Design: Creating Role-Play Experiences, edited by Johanna Koljonen & al. Kopenhagen: Landsforeningen Bifrost (Knudepunkt 2019), p. 25–29.

    KOllOK – a Live Interactive Series
    https://www.hyperrpg.com/kollok

    Erin Marsh and Hazel Dixon (2021): Accessibility in Online Larp. NordicLarp.org. https://nordiclarp.org/2021/03/17/accessibility-in-online-larp/

    Nameless Domain – an award winning AP show cooperative
    https://www.twitch.tv/namelessdomain

    Open Hearth Gaming Community – over 5.000 APs of LAOG and TTRPG sessions
    https://openhearthgaming.com/

    Ylva Otting (2022): The Online Larp Road Trip. NordicLarp.org https://nordiclarp.org/2022/10/21/the-online-larp-road-trip/

    Gerrit Reininghaus (2019): A Manifesto for Laogs – Live Action Online Games. NordicLarp.org. https://nordiclarp.org/2019/06/14/a-manifesto-for-laogs-live-action-online-games/ (first published in 2018 at https://tinyurl.com/laogmanifesto)

    Gerrit Reininghaus (2020): An Overview of Existing LAOGs. Alles-ist-zahl.de. https://alles-ist-zahl.blogspot.com/2020/03/an-overview-of-existing-laogs-live.html

    Gerrit Reininghaus (2021): Three Forms of LAOGs. NordicLarp.org. https://nordiclarp.org/2021/05/27/three-forms-of-laogs/

    The Adventure Zone (2014–) [AP-podcast]. https://maximumfun.org/podcasts/adventure-zone/

    The Magpies Podcast – A Blades in the Dark Actual Play Podcast (2018–2021). https://magpiespodcast.net.

    Evan Torner (2021): The Golden Cobra’s Online Pivot. Japanese Journal of Analog Role-Playing Game Studies. https://jarps.net/journal/article/view/23

    Ludography

    Blades in the Dark (2017) by John Harper. Evil Hat.
    Available at: https://evilhat.com/product/blades-in-the-dark/

    Bluebeard’s Bride (2017) by Whitney “Strix” Beltrán, Marissa Kelly, and Sarah Richardson. Magpie Games.
    Available at: https://magpiegames.com/pages/bluebeards-bride

    End Game (2016) by David Hertz. Glass-Free* Games.
    Available at: https://preview.drivethrurpg.com/en/product/179639/end-game

    Last Words (2019) by Gerrit Reininghaus. Gauntlet Publishing.
    Available at: https://www.drivethrurpg.com/product/293711/Codex–Melancholy-Jul-2019
    AP: https://www.youtube.com/live/Zi7FGdZ_7JE?si=B5iP1mGw0CKiKif5

    So Mom, I Made This Sex Tape (2016) by Susanne Vejdemo. #Feminism Anthology. Pelgrane Press. Available at: https://feministnanogames.wordpress.com/
    AP: https://www.youtube.com/live/yp9VHDnBAqw?si=CgWhgTOBCSyGKeTG

    The House (2012) by Orion Canning and Robert Bruce.
    Available at: https://thehousethegame.blogspot.com/2012/06/
    AP: https://www.youtube.com/@thehousethegame/videos

    The Space Between Us (2020) by Wibora Wildfeuer.
    Available at: https://wiborawildfeuer.itch.io/the-space-between-us
    AP: https://www.youtube.com/watch?v=8TgXj7N5tNw

    ViewScream, 1st Ed. (2013), 2nd Ed. (2016) by Rafael Chandler. Neoplastic Press
    Available at: https://www.drivethrurpg.com/product/187177/ViewScream-2nd-Edition
    AP playlist:
    https://www.youtube.com/playlist?list=PL5aYJUQzFBqWMQ8bXYddx1PMp4hDYmibY/

    Winterhorn (2017) by Jason Morningstar. Bully Pulpit Games.
    Available at: Game: https://bullypulpitgames.com/games/winterhorn/
    AP: https://www.youtube.com/live/sMx3K7ljNNI?si=4iWbrYBp81lT2lmv


    This article has been reprinted with permission from the Solmukohta 2024 book. Please cite as:

    Reininghaus, Gerrit, and Adrian Hermann. 2024. “Actual Plays of Live-Action Online Games (LAOGs).” In Liminal Encounters: Evolving Discourse in Nordic and Nordic Inspired Larp, edited by Kaisa Kangas, Jonne Arjoranta, and Ruska Kevätkoski. Helsinki, Finland: Ropecon ry.


    Cover photo: Screenshot by Simon Rogers from online larp The Space Between Us, written by Wibora Wildfeuer, run by Sydney Mikosch

  • Extinction Now: Coming to Terms with Dissolution in End(less) Story

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    Extinction Now: Coming to Terms with Dissolution in End(less) Story

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    We live in an apocalyptic age. The collapse of highly developed and precariously connected civilisation is a recurrent feature in human history; examples range from Bronze Age Middle East to Mesoamerica in the Classic Maya era. Today the disaster is global, and the unfolding climate catastrophe and newfound affection for nuclear weapons bring the terror of disintegration closer to home week by week. The blackbox larp End(less) Story (Norway 2022) by Nina Runa Essendrop taps into this mortal dread unapologetically and with compassion.

    Image of people in black bent over writing on the floor in an area divided by strings
    The writing room. Photo from The Smoke larp festival.

    The participants (the larp is designed for 6–15 people) play the spirits of the last humans. The characters gradually remember fragments of their life and grapple with their foregone death, which also marks the end of humanity. The characters’ means of interacting with each other, always personal and ever ambiguous, first grow as their minds open up. They are then severed as the spirits approach either oblivion or the unknown beyond, the memory of our species erased or transformed with them.

    The larp pointedly leaves the cause of extinction unspecified: climate catastrophe, war, asteroid impact or other terminal events are for the players to inject if they so choose. Short larps – End(less) Story is four hours long, including workshop and debrief – necessarily leave a lot of background to the players’ discretion, which can result in loss of coherence in the shared world and mutual narrative.

    Photo from The Smoke larp festival.

    End(less) Story sidesteps the problem by denying the players verbal communication. The larp is played in three rooms. In the first room, where the characters awake, the players can converse with each other by body expression, touch and movement. As lights turn on in the second room, the players can go there and interact by shadows cast on white fields with hands and sundry objects. The third room, which opens last, has a large sheet of paper with a single sentence written on it. The players can process the characters’ sensation by writing, but must incorporate a word already on the page, and cannot directly reply to or address each other. This elliptical linguistic intercourse makes for a creative contrast with the unmediated sensation of connecting by touch and movement.

    Communication by touch is well adapted to the theme, as it steers the players to build a narrative on emotive currents rather than precise events. Absence of verbalisation also enables scenes that are significant for the story arc, but whose narrative meaning can radically differ from character to character, as the players individually frame their own story on the structure prepared by the organiser.

    The rooms become dark and close off one by one, starting with the text area, and the spirits are forced back to their starting position. There they must relinquish their tenuous existence, whether or not they have been able to come to terms with their past history and immediate condition in this short time.

    Interactions in the shadow play room. Photo from The Smoke larp festival.

    The entire experience is supported by an informally ritualistic soundtrack of non-verbal Meredith Monk pieces. Three times her voice is punctuated by shots of loud brown noise, during which the characters recall their destruction with increasing clarity.

    It’s a beautiful design, neatly implemented. After playing End(less) Story at the Grenselandet larp festival in Oslo in 2022, I was deeply moved and left with admiration for the composition. But reflection led to doubt.

    Apocalypse and coming to terms with mortality are themes nearly as old as recorded fiction, featuring prominently already in the Epic of Gilgamesh. In the 1970s, post-apocalyptic fiction had particular resonance due to fear of nuclear devastation from runaway superpower competition. Climate anxiety of the 2000s is a more persistent variety of trauma, as now impending destruction is contingent on evident societal inaction, not on possible misaction by a handful of leaders.

    This is reflected in works of art shifting their focus from life after the apocalypse to accepting the end of the world. For example, while the 2021 film Don’t Look Up may have been intended to coax people into action, its climax features the characters accepting their fate as they are annihilated together with the rest of humanity. In End(less) Story, the apocalypse is equally total, with no one left to pick up the pieces. This heightens the somewhat transcendental experience of the larp, but also raises questions.

    Human extinction is inevitable. But collective conduct will determine whether it comes soon or waits in the far future. Art is made from the material of its day, and End(less) Story lives in the troubles of our era.

    End(less) Story may be effective as desensitisation therapy for climate anxiety, helping either to resist paralysis in the face of insurmountable odds or to remain unperturbed in the face of extermination. Interpretation of larp is arguably more subjective than other narrative art forms, especially with a figurative work like End(less) Story. I felt End(less) Story to carry the message that even if you rage, the light will die, and wise people at their end know dark is right. Tranquillity in the face of personal deadly disease or lethal injury may be a philosophical virtue, but granting people the serenity to simply accept the things they could change is a different lesson altogether.

    The question that hangs over End(less) Story is whether terminal illness is an apt metaphor for the present state of civilisation. As a counterpoint we may note that climate catastrophe is already here, it’s just not evenly distributed. Human existence is ending on a day-to-day basis, and we can make things worse or better.

    The British politician Tony Benn famously said that progress is made because there are two flames burning in the human heart: the flame of anger against injustice and the flame of hope that you can build a better world. We should pause before reaching for the extinguisher.

    People on the floor in a black room divided by white curtains
    The extinction room. Photo from The Smoke larp festival.

    Bibliography

    Don’t Look Up (2021), directed by Adam MacKay, Hyperobject Industries and Bluegrass Films.

    Myths from Mesopotamia: Creation, Flood, Gilgamesh, and Others (1989). Oxford University Press.

    Ludography

    End(less) Story (2022): Norway. Nina Runa Essendrop.


    This article has been reprinted with permission from the Solmukohta 2024 book. Please cite as:

    Räsänen, Syksy. 2024. “Extinction Now: Coming to Terms with Dissolution in End(less) Story.” In Liminal Encounters: Evolving Discourse in Nordic and Nordic Inspired Larp, edited by Kaisa Kangas, Jonne Arjoranta, and Ruska Kevätkoski. Helsinki, Finland: Ropecon ry.


    Cover photo: Photo from The Smoke larp festival. Image has been cropped.

  • Kickass Rococovid Kitsch: A Review of Disgraceful Proposals

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    Kickass Rococovid Kitsch: A Review of Disgraceful Proposals

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    Rocoquoi?

    Compared to other time periods, the 1700s have not inspired many larp settings. Even putting medieval fantasy aside, way more designers attempt to emulate Pride & Prejudice than Dangerous Liaisons. And when Nordic larpers do indulge in tricorns and powdered wigs, they seem to opt for a serious and dark tone like St. Croix (Norway, 2015) and Libertines (Denmark, 2019). I did not attend either of these, but I did attend an international run of De la Bête (Czech Republic, 2017). While clearly reminiscent of the monster-hunting film Brotherhood of the Wolf, the larp avoided the film’s kung fu fighting and video game weaponry. Instead, it focused on the recreation of 1700s village life, using plotlines more inspired by French literature than by pop culture.

    My interest for the “Lace Wars” era probably started with an 18 minute-long, Barry Lyndon inspired, lavish music video: “Pourvu qu’elles soient douces” (Farmer 1988). But I also loved less polished mashups, like the presence of an electric bass player in a supposedly historically costumed orchestra (Rondo Veneziano 1983), and a Marie-Antoinette inspired performance of Vogue at the MTV music Awards (Madonna 1990). I wasn’t alone: from “Rock Me Amadeus” in Austria (Falco 1985) to Spain’s Loco Mía (1989), it seems the combination of ruffled shirts, embroidered frock coats, glitter, sequins and synth pop was extremely popular throughout late ’80s and early ’90s Europe. But in larp, this type of 1700s kitsch crosser has been even rarer than more historical options. So when Kimera Artist Collective announced that they would open their Finnish Rococo-punk-camp-queer larps to an international audience, I immediately signed up.

    Person with moustache painted own playing a tiny violin
    From the photo shoot for the promotional music video. Photo by Kimera.

    Serious Fun

    For Disgraceful Proposals – In the Garden of Venus (Finland 2022) to be successful, every participant must faithfully adhere

    to the composite, yet specific visual style. Luckily, as its name implies, Kimera Artist Collective includes several professional visual and performance artists. They used multiple types of media for visual communication, from original art to hacks of historical engravings, to a video trailer and finally a full music video that ensured every interested party understood what they were aiming for. Importantly, Kimera also quickly realized that the online excitement about the visual style, and peer pressure of wanting to look fabulous, could also generate stress among the players, so they later released the following statement:

    “Many of you have been planning outfits already and thinking of what to wear. Don’t stress. The point of all this is to have fun. If you think your choices are fun and cool, they are! Go wild! Be extravagant! This is not a costume competition, this is crazy fun play with friends. You will not be judged. The guidelines are just for inspiration, not rules to stress about. Each and every one of you will be adored.” (Kimera 2022)

    This serious-but-not-too-serious approach permeated beyond the costuming advice, and was at the core of the the fictional 1700s setting: 

    The larp takes place in a place called Venusberg somewhere in Central Europe. Venusberg is an independent principality ruled by the Princess Bishop, a self-proclaimed Venus and goddess of love. They hold their court in the famous Party Orangerie, a beautiful winter garden on a mountain top. The Orangerie parties attract a wide variety of revelers: pretty peasants from the nearby Village and fierce Dandy Highwaymen from the Forest, as well as more outlandish visitors and creatures. And they all party like there’s no tomorrow. The night our larp takes place is a very special night, as the Great Six-Tailed Comet of 1776 is coming tonight. (Kimera 2022)

    From my French cultural frame of reference, the Germanic flavour of Venusberg (see character names below) instantly amped up the kitsch factor: this was neither gilded Versailles, grimy London nor mysterious Venice: this was queer Baron Munchausen high on Mozartkugel candy.

    Photo of sleeping people laying on one another near each other on a couch next to a red chair and a toy riding horse
    From the photo shoot for the promotional music video. Photo by Kimera.

    Textual Healing

    To my surprise, Kimera put in as much style and intent in their written content as in their visuals. How often do larp info letters put a smile on your face? One started with: 

    Dear fluffy shiny pufflings! You glorious diamonds of meringue sparkles! (…) Peekaboo! Your character is waiting for you! You can find your character in this folder(…) (Kimera 2022)

    Character text was transparent for all players to read if they so chose, with succinct public descriptions that were equally hilarious: 

    Name: Count/ess Frou-Frou

    Position: Boudoir Designer

    Countess Alexandra / Count Alexander Schleswig-Holstein-Sonderburg-Plön, or Count/ess Frou-Frou is Venusberg’s most wanted boudoir designer. They are married to Porcelain-Dolly, and they both love to hate each other and have an intense rivalry on seducing others. Lady Bee, the leader of the teen girl gang the Powder Puff Girls is their daughter who tries to outdo her parents in scandalous notoriety. Good luck trying, girl. (Kimera 2022)

    Person in purple robe looking at mirror in front of marble columns
    From the photo shoot for the promotional music video. Photo by Kimera.

    Individual character texts were in the same vein, consisting three pages full of whimsical flourishes, but also directly usable info, such as suggestions of “Whims, ideas of what to do in game” (make-your-own-fun sandbox style of play was explicitly discouraged). More classical connections between characters were called “Liaisons”, and beyond the jokes, backstories also included opportunities for deeper connections and more serious scenes during the game.

    Wolfgang jr. was born as a bastard child of Papa Wolfgang and the well-known porcelain polisher Leonora Möller. Papa Wolf did send money for his son but spent his time hanging out in the Forest in pursuit of manly sports and activities in the forests with the rugged Dandy Highwaymen, and never understood his son’s sensitivity and love for pretty things.” (Kimera 2022)

    To encourage play across social classes, characters were also part of “Hobby groups” with ludicrous names and goals, from the “Cake Crowning Society” to the “Water Fairy Appreciation Club”. They were actually neither jokes nor useless fluff, but accurately described what would happen during the game. A group did crown a cake in the center of the dancefloor, another group then really guillotined said cake, water fairies were very present, sociable, and appreciated.

    Person offering spread of food with small sculptures
    From the photo shoot for the promotional music video. Photo by Kimera.

    Staying Power

    I kept wondering how Kimera would maintain the announced “intense larp comedy” energy for the full duration of an international destination larp, i.e. much longer than a pop song. The designers had thought it through: 

    It is a three-day event that includes the pre-larp workshops, the larp itself (estimated length 6 hours), a debrief and the option to hang out afterwards. The actual larp time might seem short, but we want to be able to keep up high energy for the whole duration of the larp. These six hours will be a breathtakingly delightful exhilarating spiral into silliness –  trust us, more would make it less. (Kimera 2022)

    This short in-game duration was a good indicator that the organizers knew what they were doing. They had a clear vision, and clear expectation of how long people can keep up a certain type of play. This became crucial to me, as a global event was about to affect my energy levels for years to come.

    Woman in green dress with peacock fan
    Kiri Kaise / Kaisa Lervik.

    Not Your Average Knuteflu

    Disgraceful Proposals was announced at the end of 2019, confirmation of participation was swift, and info letters started flowing, for an intended run at the end of March 2020. But the pandemic hit, leading to the following email: 

    Mar 12, 2020, 6:36 PM Dear players,

    It is with heavy hearts that we make this decision. Today the Finnish government issued a ban on all over 500 people events until May and a recommendation to also reconsider all smaller events due to the COVID-19 pandemic. And in the current situation we just can not justify holding an event like this, with a lot of physical contact which is a high risk no matter what we do. Even if it breaks our hearts, and it really does, we have to do the right thing and decide that this will not happen now. We need to do our part in slowing the pandemic down to protect the weakest ones.

    But we are not forgetting you, sweet cream puffins. We will rearrange the event at a later date. (Kimera 2020)

    Person in adorned hat with finger in their mouth
    From the photo shoot for the promotional music video. Photo by Kimera.

    This cancellation increased my confidence in the organizers: for them, participants – and innocent bystanders, i.e. society at large – indeed mattered more than games. Even though they weren’t forced to do it by law, they refused to organize an event that could inherently become a Covid cluster, at a time when no vaccines were available. I did catch Covid in early 2020, and never fully recovered. I stopped crafting my costume, sheltered in place, and hung tight while at least 3 million people died worldwide. Fast forward to 2022, and another email felt like the return of spring: 

    Fri, Apr 15, 2022, 12:41 PM Dear disgraces,

    It’s been two years since the world changed with the Covid-19 pandemic and we all had to let go of the frenzied expectation of Disgraceful Proposals. Today, the world is still not okay – not by far – but we want to believe that in six months we can come together and frolic again.

    And so we are back and we’re having another go at this. Disgraceful Proposals – In the Garden of Venus will run in October 2022 in Hauho, Southern-Finland. (Kimera 2022)

    The larp world had changed too, and there were not enough sign-ups anymore to fill several runs. But both organizers and remaining players seemed ready to make that one run an event to remember.

    Since my initial infection, I had developed a series of chronic symptoms now referred to as Long Covid. This means that I regularly lose cardiopulmonary, muscular and cognitive abilities in a very unpredictable manner. I often need to prioritize using what energy I have left for work, rather than for hobbies. So shorter larps are more important to me than ever. Exhaustion did affect my play, but Disgraceful Proposal’s design proved to be rather Long Covid friendly.

    table with tea cups and a flower arrangement hanging from the ceiling
    Photo by Martin Østlie Lindelien.

    A Clockwork Orangerie

    First, the organizers recognized that Covid-19 was a current, ongoing threat:

    Covid-19

    There is still a pandemic going on, but at the moment it looks like it is possible to larp in October. But please only come to the larp if you’re healthy, and preferably take a covid test before the event.

    If someone gets sick during the event, we have rooms where you can isolate yourself apart from the rest of the players and rest. (Kimera 2022)

    Second, the three days were very well planned. The numerous workshops took things slow, step by step, and had breaks in between, long enough to rest (I could go lie down regularly in my room) or to get to know the other players off-game. Particular emphasis was put on safety, repeating there would be no nudity, no touching the bikini zone, and that participants should focus on co-creative appreciation, adoration and stepwise intimacy. The collaborative spirit translated beyond the workshops: players helped each other putting on their costumes, calibrating to play each other up, or just lending nail polish remover.

    Photo of woman in white wig and see-through hoop skirt.
    Viktoria, the Daughter of the Comet.

    Third, spatial design was also extremely precise, and well thought-through. All the pre-game activities, workshops, meals and sleep happened in a building that was large and comfortable enough to avoid overcrowding, including a large number of bedrooms with private bathrooms to avoid any dormitory or tent camp feeling.

    Players only discovered the in-game location at runtime, and even more spatial design had gone into it. The Orangerie was a large, multi-level wooden barn, with a main dance floor surrounded by a bed and couches, shelves with rococo kitsch porcelain ready to be worshipped, a portrait of Mozart with a “Rock Me Amadeus” graffiti, etc. This space provided many options for public play, from socializing to performances, happenings, etc.

    A basement room had refreshments, including a dizzying array of meringue flavors (some vegan, and one of them the oh-so-Finnish salmiakki), tea and alcohol-free bubbly, which provided enough calories to keep the energy going. It also had plenty of comfortable couches, pillows, and macramé braided cords hanging from the ceiling. Literally turning these iconic kitsch flower pot holders onto their heads transformed them into ropey curtains/cages suitable for more private dance performances. Upstairs were more pillows in a mezzanine, as well as a “winter garden” that was actually cold, decorated with a magnificent silk paper cherry tree and a rococo sofa. As announced in advance, some doorways and stairs were not wheelchair-accessible, and proved a bit difficult to navigate for my giant wig made of EVA foam. Attention to prop detail extended to the character name tags, made from those lace-like paper things usually placed under small cakes, i.e. perfectly matching the theme.

    A flowering tree
    Photo by Martin Østlie Lindelien.

    Showtime!

    When we all gathered in costume on the dancefloor, my jaw dropped and I had to do a 360° turn to take it all in. Per the announced rules, I knew there would be no in-game photos, but what stood before my eyes was a visual orgasm of kitsch and camp: polyester corsets, outrageous makeup, piercings, proper lace lingerie, funky colored wigs, gigantic fake eyelashes, panniers with skirts, panniers sans skirt, two halves of a birdcage as panniers, sea creatures wearing fishnet stockings, sea creatures wearing actual fishing nets… you name it. I was also impressed by the Peasants characters, who somehow managed to go all-in in the meek and innocent direction, including a shepherd boy with a cotton-wool-like wig.

    Then, what actually happened? The groups mingled, gossiped, betrayed and worshipped each other, there was some gentle flogging, foot rubs, rivalry between teen gangs, some theatrical kidnapping, a lot of yelling… So not a full six hours of frantically running around and laughing hysterically, but quite a lot of it.

    There were also those very classic larp moments where multiple groups tried to take center stage to each have their 15 minutes of fame, or when everyone ran to achieve their secret society objectives or resolve their personal conflicts just before the end of the game. There was also co-creation, such as when a hobby horse race was made more participatory by using non-rider players as obstacles. And there were also slower moments, as well as opportunities for those deeper scenes that were hinted at in the character text. I did feel the eponymous disgrace when one of the main inspiration songs, “Crucified” (Army of Lovers 1991), played just as my character was being betrayed by his prophet, in front of everyone.

    A person in a gown and Enlightenment-era wig with a fan covering their face
    Photo by Martin Østlie Lindelien.

    Rococovid

    Long Covid did affect my experience, but it didn’t spoil it, thanks to a steady supply of medications and energy drinks, my co-players’ support, and Kimera’s inclusive design. The off-game safe room was very quiet, and had comfortable beds, plus chocolate to snack on. I visited it within 20 minutes of game start, because I had to lie down and take an actual nap. In any larp, experiencing fatigue makes it hard to do justice to a character written as being “the life of the party”. Now try making a dramatic entrance when at least 30 of the other players are already busy being very dramatic.

    I quickly realized I was doing a pretty poor job as the leader of my character group. One of the players was friendly, but had chosen a very different direction compared to the other members, both in terms of costume choice and of the amount of hanging out with the group vs. going exploring on their own. The other player, who was playing my sidekick, yes-man, and planned to repeat every witty thing I was going to say, was extremely kind and supportive… but I didn’t provide many punchlines or cool moves to mirror. Both of these players seemed to have enjoyed themselves, but for me it was a missed opportunity. I did not play the character as intensely as it was written, or as I had intended to. In retrospect, based on that latter player’s impressive energy and creativity, I would have done a better job as their sidekick.

    People in fancy clothes whispering
    From the photo shoot for the promotional music video. Photo by Kimera.

    The Comet is Coming!

    The lights dimmed for the final scene, as the comet came down on the Orangerie (the giant chandelier-feather-boa-string-lights contraption attached to the ceiling lit up). The players gathered as practised during the workshops, first dancing separately, then closer, turning into a giant group hug, a progressive vertical cuddle puddle of silk, sweat, glitter, perfume, and those musty smells typical of rented theatrical costumes made with furniture fabric. We gently swayed for four songs, which was really long. It reminded me of calibration workshops where you practise hugging a person until it gets uncomfortable and you use the safeword. Except we were doing it in a human mass made of all the players. I was definitely uncomfortable by song two, especially as this was the first time in years that I was within centimeters of multiple people’s breaths. But it was the final scene of the larp, and I eventually gave in to loudly singing what I could remember of “It’s All Coming Back To Me Now” (Dion 1996) – and I did not catch Covid. The magic of larp, I guess.

    Person in front of the Hall of Mirrors in Versailles with a peacock feather
    From the photo shoot for the promotional music video. Photo by Kimera.

    Pillow Talk

    After this sensory overload, I needed some alone time, fresh air and to remove my makeup. People debriefed gently, and chilled in small groups, as both buildings provided multiple spaces for it.

    While my main regret was my own lack of energy and leadership, the main criticism about the larp that I heard from other players was that they expected more intimate sensuality, and felt burdened by the sheer amount of safety measures. I agree that it felt a bit like every single safety meta-technique in the book was workshopped, from lookdown to taps, to squeezes to two different safewords. These were intended to let people explore in a safe way, but they may have actually discouraged some players, who interpreted the organizers’ intention differently. Or maybe the players just had different expectations – I was OK with the level of sensuality I experienced.

    These minor gripes aside, I think Disgraceful Proposals was a resounding success. Starting from a very niche concept, organizers and players from multiple countries and different larp cultures pushed themselves in the very same creative direction. They were sensual but not sexual, and they took this intense Nordic larp comedy very seriously – but not too seriously. So since you’re asking, yes, I’d gladly get disgraced again.

    Person holding a fan over another person's midsection that says "Disgrace Me Tonight"
    From the photo shoot for the promotional music video. Photo by Kimera.

    Disgraceful Proposals – In the Garden of Venus

    Creative and practical work: Kimera, e.g. Tonja Goldblatt, Vili Nissinen, Kirsi Oesch, Nina Teerilahti

    Character writing: Kimera, Jade Heng, Ernesto Diezhandino

    Info, safety and support: Joonas Iivonen, Arhi Makkonen

    Scenography building helpers: Tia Ihalainen, Milla Heikkinen, Joonas Iivonen

    Meringue madness: Kirsi Oesch

    Cake guillotine: Arhi Makkonen, Mikko Ryytty

    Ludography

    De la Bête. 2017. Czech Republic. Rolling. 

    Libertines. 2015. Denmark. Atropos. 

    St. Croix. 2015. Norway. Anne Marie Stamnestrø & Angelica Voje. 

    Discography

    Army of Lovers. 2018 (1991). “Army of Lovers – Crucified (Official Music Video).  RHINO. YouTube, March 1.

    Céline Dion. 2012 (1996). “Céline Dion – It’s All Coming Back to Me Now (Official Extended Remastered HD Video).” Céline Dion. YouTube, Aug. 24.

    Falco. 2009 (1985). Falco – Rock Me Amadeus (Official Video).” FALCO. YouTube, October 25.

    Loco Mia. 2022 (1989). Loco Mía – Loco Mía (Con Santos Blanco) Sabados Gigantes – 1992.” Solrac Etnevic. YouTube, Sept. 2022. 

    Mylène Farmer. 2015 (1988). “Mylène Farmer – Pourvu Qu’Elles Soient Douces.”
    Mylène Farmer. YouTube, Nov. 2.

    Madonna. 2010 (1990). “Madonna – Vogue (Live at the MTV Awards 1990) [Official Video].”
    Madonna. YouTube, Nov. 18.

    Rondò Veneziano. 2023 (1983). “Rondò Veneziano – Rondò Veneziano – La Serenissima (1983).” Rondò Veneziano Italia (Fan club). YouTube, 2023.


    This article has been reprinted with permission from the Solmukohta 2024 book. Please cite as:

    B., Thomas. 2024. “Kickass Rococovid Kitsch: A Review of Disgraceful Proposals.” In Liminal Encounters: Evolving Discourse in Nordic and Nordic Inspired Larp, edited by Kaisa Kangas, Jonne Arjoranta, and Ruska Kevätkoski. Helsinki, Finland: Ropecon ry.


    Cover photo: From the photo shoot for the promotional music video. Photo by Kimera.