Working with larp professionally for 10 years has forced me to think a lot about structure, communication and documentation. When writing larps that are supposed to be run multiple times and by multiple people, it needs to be documented. You then need a language to talk about what that documentation is. What parts does it consist of and what do we call the different parts? This has been relevant for me in my previous job as one of the founders and larp pedagogues at Lajvbyrån and in my new position as part of the Transformative Play Initiative at the Department of Game Design at Uppsala University. Both on a practical level and on a theoretical level. I have also seen discussion about this showing up online in larp communities and I would like to address this.
Procedural Documentation
As I see it there are eight main design relevant documents that need to be talked about that are aimed at different audiences and have different purposes. These documents can be either finished edited documents or living documents that get updated regularly for example on a web page. You probably won’t need all of them but instead will choose the versions that are relevant for your larp. The first part is the part that is aimed at the players, then we have the part aimed at facilitators/game masters and organizers, and the last part is aimed at the organizers only. I will now go through the different parts and the documents.
For Players
Player Handbook
The player handbook is all the info that the players need. That means both things that are sent out and info on the webpage. It can include; practical info like time and date, safety info like content warnings and safety person, narrative info like the setting and the vision, dress code info, meta techniques, transparency and so on.
For Facilitators/Game Masters
A facilitator/game master is someone running the game but not necessarily organizing it. An organizer has more responsibilities that also include things like production. For example a facilitator could be someone running a game in a convention where the organizers would be the ones renting the place for the convention and making the schedule with slots where the individual facilitators/game masters would run games.
In this category we have a number of different documents. You will probably only have some of these since they overlap and sometimes entail each other. Which ones you need depend on your design and who will be reading the documents.
Gameplay Design Document
A gameplay design document contains what is relevant for the players interactions and agency. This would include things like characters (if pre-written), groups, relations, meta techniques, and what happens during the playtime. It would not include any type of framing such as pre- or post-game activities or any planned activities during off-game breaks mid-game. This is a helpful document to look at the design of the game itself, how it all fits together and what the players will be able to do during the larp.
Runtime Script
The runtime script contains what happens during the runtime of the larp. That is what happens from the players go into character until the game is over. This is without any pre- or post-game parts but including mid-game parts. It also wouldn’t contain characters, groups or relation since that happens outside of the runtime. This is a helpful document to look at what happens once the larp starts until it ends. It could be something that you might want to have available in a game master room during the run. Another reason to have a separate run time script could be that you have a design that has three small larps on a theme that are interchangeable but where the framing for the games are the same.
Larp Script
The larp script entails what you have in the gameplay document and runtime document and also the full framing including pre-game and post-game activities. So this includes things like any kind of workshops, deroleing and debrief. This is what you would need to have to facilitate/game master the larp. It also includes annotations with comments about how to facilitate/game master the larp and minor preparations like moving chairs, starting a fire or hiding the secret potion recipe. It can be done in different ways from as simple as overarching headings to really meticulous with exact timestamps for every little part. This is a helpful document to cover the whole design from the facilitators/game masters perspective.
Complete Schedule
This is something that is not needed most of the time. It is for those times where you might want to run several small larps as part of a bigger theme but have workshops and other things that are overarching. Then it can make sense to separate out the parts specific to the small larps from the overarching experience. For example, at Lajvbyrån we had a larp experience focused on the industrial revolution for school classes. During one day a school class had lectures, got visits from historical persons and got to play two shorter larps. Everything during the day is facilitated by the larp pedagogues. Half the class will play one of the larps before lunch and then the other after lunch. The other half does it the opposite way around. Both classes have the lectures and the other parts together. Here it was a lot easier to have an overarching script for the whole day with the specific exercises in there and then just a header saying “Larp 1” for the first larp slot but no further info in there. Then we could have one GM running the same larp twice and having the larp script for that specific larp in the assigned larp location while having the overarching script in the main room. In this case each larp would have its own framing and then there would be a broader, more overarching debrief and after discussion for the full day in the main room with the full class.
Campaign Design Document
The campaign design document is only relevant for larger campaigns that have many larps running as part of it. Here you have the overarching information that goes for all the larps in the campaign. It can include world info, systems for fighting or economy, what you are allowed to change or not in the setting, visual guidelines, and so on. A lot of the info in the player’s handbook would be found here if you are running a campaign larp. This is a helpful document to have a coherent world but still have many larps run by different organizers.
Design Document
The design document contains everything you need to facilitate/ game master the entire larp experience. It includes (Some or all of the following):
The player handbook – or all the info from it
The gameplay design document
The runtime/larp script
The complete schedule
The campaign design document
Annotations: Extra comments relevant for running the larp and info like the target audience that might not be relevant for the players. This might also be included in a larp script but is more common in a design document and therefore gets an extra highlight here.
So what is the difference between a larp script and a design document if both contain what you need to facilitate the larp? A lot of the time a larp script is a design document. But as mentioned you might have a situation where you are doing a larger larp experience with more than one larp as a part of it so you also have a complete schedule. In that case the design document would contain the complete schedule and maybe two or three larp scripts.
For Organisers
Design Bundle
The design bundle contains everything you need to organize/re-run a specific larp. It includes the design document but will also include things like production info, a list of necessary props to have, promotion material, and maybe a budget. It could also include relevant articles about the larp. By giving someone the design document they would be able to run the larp with only this information. This also means the design bundle often is less of a document and more of a folder with multiple documents in it.
Examples
The Hobbyhorse Scenario by Nynne Søs Rasmussen
This is a 3 hour short scenario larp that is available to print and play. It contains everything you need to know to run the scenario. From in-game info that could go into a gameplay design document like the scenes, to the broader parts that could go into a larp script like workshops. It also contains things that are relevant only to the facilitators/game master like how to game master the scenario and how to prep the room. Since it’s a free form scenario that means the players don’t have to read anything before. That means there is no need for a player hand book. All the players would need would be a blurb, a time and a place but the general info found in a player guide is still available for the facilitators/game masters. Since it’s a scenario larp for one game master it is a larp script as well as a full design document. But since there are no document with more overarching info I would call it a design document.
Krigshjärta (Warheart)
Krigshjärta is a campaign that has been running for many years in Sweden. Like most campaign larps it has one overarching fictional universe but many different individual larps. It also has many different organizing groups that run larps in this fictional universe. A game design document here would need to include a campaign design document, a larp script for the specific larp, a player handbook and probably annotations. A runtime script or a gameplay design document could be included but are not necessary. Here the facilitators/game masters would probably also be the organizers. But this would not be a design bundle since each run is different and can have very different content and therefore the production parts and the larps script will be very different for each larp. If you would do a rerun of one of the larps, then you would instead create a design bundle.
Just a Little Lovin’ Book
by Anna Emilie Groth, Hanne “Hank” Grasmo, and Tor Kjetil Edland.
This book is actually called Just a Little Lovin’ – the Larp Script. I would say this is not a larp script, it is more, it is a design bundle. It contains everything you need to organize the larp. Runtime design, framing, music, food, sleeping arrangements, articles and so on. It also has a list with checkboxes to tick off as you go along.
Why Do We Need All These Versions and What is the Purpose of Them?
I would say a lot of the time we do not need to have all of these. Many larps are for example one offs and then you don’t need to put hours and hours into writing a design document that should be understandable by someone else. But for making a larp re-runnable you will need to document all of it in some form. You will probably never need all 8 but will pick what level you need depending on the larp. Many times you don’t need a freestanding overarching script with separate larp scripts for example. But there are also times when it can be very good to have it. Like when me and my colleague were supposed to run a larp while I was working at Lajvbyrån and I got sick and lost my voice the evening before. Then it was super good to have a larp script and an overarching script because then we could just ask someone to read one of the larp scripts and they could jump in. They didn’t need to read or know the overarching script since that could be handled by my colleague that also ran the other larp in parallel.
The reason to separate the player info is because your players should get all the info they need but not more. If you give them all the info it will be hard to find what is actually relevant for them. If you have a plot written about finding a treasure you don’t give them the location because that is what the whole plot is about. The players also might not need to know the exact price of the rentable toilets because that is not what’s important to their experience (even if the fact that there are toilets there absolutely are). Even in games with full transparency not all players need to beforehand read exactly what workshop exercise that will be run pre-game and in what order. That just leads to information overload. And as a game master/facilitator you might want to have some freedom to run different workshops depending on how the group feels and what they need and then it can be better if not everyone has expectations on what should happen.
On the other hand there might also be information that needs to be in more than one place. Info about the world might be available in many places. This means that you might have to change info on multiple places if you do any changes late in the process which lead to extra work. My experience is that even if it can be a bit of extra work it is worth it. Having a clear structure helps with knowing where to make the changes and each document has a different purpose.
So to conclude, depending on how you interact with the game you will need different information. As a head organizer there is a lot of info that you need that a runtime game master or a player doesn’t need. By having different documents it’s easier to share the relevant information with the right people.
This article describes how Confraria das Ideias (a larp group from Brazil) uses music as a game design element. The text is based on own experiences and learning, especially in the larps Blind, Deaf and Dumb (2017) and The Last Night (2019), with practical examples, future ideas, and sharing different ways to use music in the larp.
Since the late 1990s, the group has been making free-style and one-shot larps, each with different themes, proposals and stories. The games are held in public spaces such as libraries, cultural centers and theaters, all free of charge to participants and funded by public and private funds earmarked for cultural projects. (see Falcão 2014)
Over the years, Confraria das Ideias has utilized music in larps in different ways, recognizing its importance in the trajectories of the larps produced.
Music is able to bring old memories to the fore and make you experience feelings such as passion, sadness, anger and joy.It is present in the performing arts and derived from its earliest movements, from Greek tragedy to modern cinema, passing through the most artistic expressions and – also – in larp.
“Music, more than any other art, has an extensive neuropsychological representation, with direct access to affectivity, impulse control, emotions and motivation. It can stimulate non-verbal memory through secondary associative areas which allow direct access to the system of integrated perceptions linked to associative areas of cerebral confluence that unify the various sensations.” (Weigsding 2015)
Since the first larps, the group realized that the soundtrack had great influence on immersion and, with some scenography, served as a foundation for the stories proposed in the characters and in the plot to manifest themselves in a more fluid way. But, over the years, this use of music in larp grew and started to gain important space in the stages of creation and execution of larp.
When the Magic Begins: Music as a Soundtrack in Larp
It all starts with an idea for a new larp. It is discussed by the group, improved gradually. Characters are written, while the scenographic proposal is created along with the plot. Design elements, mechanics and props are developed. The larp is publicized and people express an interest in participating. The day arrives, the scenography is set up for a few hours; costumes are distributed, and the entire reception is prepared.
Then, the participants begin to arrive and prepare. Once everyone are together, the guidelines for the game are communicated.
After this the proposed immersion for larp takes place, and the participants are positioned on the stage – waiting for the combined signal to start. Until that moment, the larp does not yet exist.
And that is when, as if by magic, larp manifests itself. A song appears in the room, especially selected for the moment. It is the trigger indicating to everyone that the veil of reality, of everyday life, is on the ground and that from there their characters come to life for a new world of discovery, mystery, drama and adventure.
It is magic! For a spectator, it seems that everything prepared up to that moment comes to life instantly, with the first chords of the intro music. As a kind of trance, characters take on the bodies of the players, moving them through space.
Music works not only as an initial snap, but as a catalyst for this proposed new world. It plays a dramatic role, sometimes as a diegetic element, sometimes not. It helps to set the tone of the story, to break the limiting personal barriers that block actions: it frees action and imagination, aware that they will find support and reinforcement in other participants.
The control of the songs happens in a prepared sound table, and basic equipment comprised of a notebook and sound output, strategically placed at the scene.
The complexity depends on the design of the larp, which may require constant changes in music and sound effects or just a single track throughout the game.
Photo by Leandro Godoy
Paulo Renault, one of the founding members of the Confraria, producer and responsible for preparing and conducting the sound mixer, uses the Virtual DJ software to conduct the tracks during larps, says:
“Among the ways of giving rhythm to the larp, the sound, through music or sound effects, is something that plays in deep layers of the player. The use of equipment such as a mixer allows mixing effects and sounds, creating an immersive outdoor atmosphere for the game.”
As in the larp State of Grace (1997, 2011) where the soundtrack is composed of Gregorian chants in a constant loop, helping to transform the atmosphere of a traditional São Paulo mansion into a French monastery of the Middle Ages.
Or as in the larp Neon Dragon Express (2018, 2019), where the theme is a cyberpunk adventure. The soundtrack is composed of electronic and industrial songs that are played interspersed with pre-recorded ads and various reports that are inserted by the organizers according to the narrative of the game.
In both cases, music exerts a strong power in the participants’ imagination, quickly placing their minds and hearts on the theme planned for the larp.
In the larp Extraordinary Stories(2009, 2014, 2015, 2020), inspired by the tales of Edgar Allan Poe and set in a masquerade ball in the 19th century, the soundtrack also has the mission of helping the sensation the passage of time. In addition it marks important moments such as dancing in the main hall with the waltzes of Johann Strauss II: The Blue Danube Waltz, Kaiser-Walzer and Rathausball-Tänze in addition to using a dramatic and apotheotic melody for the final moments of history, with Lux Aeterna by Clint Mansell (soundtrack by Requiem for a Dream, version with violins).
Photo by Thomaz Barbeiro, larp Extraordinary Stories (2020)
The choice of songs to compose the track are contextualized and planned in the production stages; but it is important to pay close attention to the operation of the sound board. After all, the execution of the tracks ends up directly reflecting on the game’s actions, but it can also be influenced by them.
When the design of the larp requires this type of complexity in the operation, the organization needs to keep an eye on the larp’s events. From this perspective, they decide to change the pre-selected tracks and sound effects, in search of a better immersion and correspondence with the game, and also end up influencing the rhythm of the larp.
One might say that the music helps materialize the larp, with its execution bringing in the concepts of the game planned previously.
It is closely linked to the design of the game not only in its content and sequence of execution, but also in the format that it presents itself. One example is the larp Club D (2016) which has as its setting a mansion of the highest society, where it was decided to replace the sound table with a pair of professional guitarists, thus seeking the atmosphere of refinement that live classical music provides.
Photo by Thomaz Barbeiro, larp Club D (2016)
A New Trick, Another View
As a larp designer you can propose an experience that uses, as a tool, or a collection of songs where the lyrics provide insights for the players during the larp session.
The idea is to use the songs to evoke emotions, memories and feelings in the participants, as a way to employ bleed to create larps with more introspective themes.
“At its most positive, bleed experiences can produce moments of catharsis: when the player and character emotions are synced in a powerful moment of emotional expression. Most often, these experiences manifest in great displays of joy, love, anger, or grief; in-game crying is often associated with bleed.” (Bowman 2015)
The first larp with this perspective sought to capture the aura of the album Tommy (1969) of the band The Who and create a game that was born from a very personal reflection on the album.
This became the larp Blind, Deaf and Dumb, about a group of young people who over the years need to deal with the frustration, trauma, disenchantment and misunderstandings of adult life.
This time, the songs came to have a direct influence on the larp’s narrative. As a designer, it was necessary to dissect track by track of the disc, and from this analysis make the content reflect on the dynamics of larp.
This is not a literal transcription of the album into larp, even though it is present all the time from production to the execution of the game, but rather a source of inspiration for something new.
Photo by Thomaz Barbeiro, larp Blind, Deaf and Dumb (2017)
The larp was divided into acts, which represented the passage of the years. The players were workshopped to interpret music as part of the mechanics indicating not only the beginning and the end of each act, but also insights for the characters, who had plots created from excerpts of the lyrics of the songs.
This way, a character that had in his background, an abuse suffered by his uncle, would be impacted immediately upon hearing the song “Uncle Earn” where the theme was addressed.
This type of approach with music bringing emotional issues to the characters ends up also dealing with the affective memory that the songs exercise in the players. It has more impact on those who already knew the disc, but is capable of promoting different sensations in all the participants regardless.
“Recursively, the proposal sought to make the players’ experiences affect the sensations of the characters. The idea of a group of friends who, in the midst of disagreements, meet some times in the 47-year period was a metaphor for friendships that are absent due to setbacks in everyday life. A recurring finding by the players was that, even within the fictional environment of the larp, it was friendships distanced from the daily reality of the players that caused feelings to emerge on the characters.” (Iuama and Miklos 2019)
The larp starts with a group of friends gathered in 1969 to celebrate their last year in high school. When playing the “Tommy” album and lighting a candle, the mechanics of time travel, marked by music, begin.
Photo by Thomaz Barbeiro, larp Blind, Deaf and Dumb (2017)
The larp was set up on a theater stage. Therefore, the participants were instructed to address the backstage whenever they heard the music play, naturally, each in their own time, as if they were saying goodbye. There, they received a change of clothes and a card indicating when the next act will take place and some relevant facts about what happened in the character’s life. In addition, pre-recorded audio about events in the history of Brazil that were emblematic for the period. For example, the track Do You Think It’s Alright? was used to introduce the act where the characters returned from the “Diretas Já” marches – a movement that sought the end of the violent Military Dictatorship that devastated Brazil.
The return to the play was marked by the next song on the album, with the participants instructed to gradually return to the stage, which contained some updates of scenography to match the time.
Photo by Thomaz Barbeiro, larp Blind, Deaf and Dumb (2017)
The track We’re not gonna take it comes as a refusal to this whole trajectory full of secrets and annoyances, and the characters are invited by the stanza “See me, Feel me”, to look at themselves and return to the initial moment of larp, in 1969, with the same costumes and initial positions, and the provocation that their experience was a future that could still be changed, leading the participants to smiles and tears.
The choice to use the music to structure the larp brought the need for a guide sheet to help operating the sound table:
Sound desk guide sheet, by Leandro Godoy
The Materiality of Music as a Magical Element
The materiality of the music can be used in its design, bringing benefits to the player’s immersion.
The digital format and streaming allowed the distribution of music in quantity and speed never imagined, but the relationship of object with the music, the album, the touch to feel the vinyl records or the huge inserts that exhibited art were lost representing the songs.
“(…) materiality (and ‘possibilities’) are realities that are always perceived – mediated, therefore – by human actors, as social and cultural subjects. Thus, there is a complex dialectical interaction between the cultural dimension and the properties of objects (here, specifically, the musical material), which conditions the way in which a subject and an object interact, in a given context.” (Boia 2008)
Imbued with this nostalgic feeling, a larp was imagined where players had the opportunity to experience these sensations.
With the larp The Last Night, the Confraria das Ideias proposed to create a game about nostalgia, conflict between generations and the different ways in which these generations dealt with music.
The idea of having an old radio station as a scenario sought to allow participants to discover a little bit of this tangibility of music. Immerse yourself in an era: from the touch when handling vinyl records, discovering their sounds and shape; to occupy the space of the stage, use microphones, play out the script and perform radio soap operas; bring the programme to life.
Thus, the participants had control of the larp’s own soundtrack in real time.
Photo by Thomaz Barbeiro, larp The Last Night (2019)
In the main plot, half of the participants received characters who, in 2019, discover an old radio station that was destroyed in the early 1960s by a terrible fire. The rest received characters who were the ghosts of the people who worked at the radio station, and who were stuck reliving the last night, in an eternal loop.
For the idea to work, the sound table was set up inside the radio station itself, so that the participants themselves could operate it, including releasing the microphones for live musical numbers. The players were able to choose to sing live or use playback.
Photo by Thomaz Barbeiro, larp The Last Night (2019)
The audio was broadcast live across the larp venue (stage, aisle and dressing rooms), as well as being broadcast live to YouTube to simulate the radio.
Everything that the participants chose to put on the program also became the larp’s soundtrack.
With the characters in charge of the programming, they were given the power to command the tone of the larp, alternating moments that went from comic to dramatic, allowing musical discoveries and sharing their own repertoire.
Photo by Thomaz Barbeiro, larp The Last Night (2019)
Thomaz Barbeiro, professor of history and member of Confraria das Ideias, was one of those responsible for researching the material:
“For me, as a historian and passionate about culture, the search for vinyls for the composition of “The Last Night” is, above all, an instigating work with sources and, consequently, the satisfaction of being able to take some of the critical work of historical science into a larp, a game that adds fun and learning about you, the other, about the present time and the past you want”.
Some players used the vinyl record player for the first time in their life during the larp.The touch made the experience more real, contributing to the immersion.
With fun and memorable moments, the larp came to an end, but the magic remained present: the participants did not leave the scene even after the game ended, extending the fun for a few more hours in improvised sessions of songs, novels and new random fictitious commercials.
Photo by Thomaz Barbeiro, larp The Last Night (2019)
To transfer this experience to other larps, the designer needs to plan the technical part carefully (in-game equipment connected to the sound system) and provide the material (discs, CDs, musical instruments) for the players to use. Imagine a larp where a character can put a song in a dramatic moment, and it reverberates throughout the scene? Allowing players to directly interfere with the soundtrack can benefit your larp.
Is it Possible to Use this Magic of the Musical Larp to Change the World?
By tradition and intention, Confraria das Ideias does not abstain from speaking in its work on important social issues, always seeking a dialogue for reflection and learning. And social inequality is one of the most challenging problems in Brazil (and in the rest of the world), amplified by the rise of the extreme right with an oppressive, homophobic, ultranationalist discourse, causing serious social damage and disruption in the name of its perverse economic agenda.
In this context, art through larp comes to question this model, launch a discussion and shed light on the subject.
Thinking about these issues, the idea arose of using music in a larp in order to represent social conflicts, and provoke an empathic vision.
Rhapsody Paulistana is a larp currently in production in which the players will investigate using the format of the great musicals in game mechanics, in order to engage with the genre and still provoke the participants to leave the comfort zone.
Luiz Prado, producer of larps – with a repertoire of immersive games – and a member of the Confraria das Ideias has for some time been investigating how to encourage participants to use their whole body more when composing and representing their characters in larps:
“A song can grab us by the hand and offer trips to infinite lands. We all already feel that when we hear a song that really gets us. When the song is used in larp, it is a kind of turbo for the transformation in the character and the arrival at the game world. The right music, added to the right disposition, throws the head player into a somersault without any protection in the experience”.
Rhapsody Paulistana goes in that direction, by provoking the senses further, by the observation and support in the game of the neighbor, and in how well-defined movements can be powerful communication tools in the larp.
Can magic create a safe environment that allows people to risk trying something? What tools will the organization need to bring to make this experience enjoyable and unforgettable for everyone? In addition to the obvious challenge of creating the game mechanics, one of the biggest desires is to keep larp accessible to all people, even those who don’t know how to sing or dance.
The idea is to use songs and dances as these tools, as part of the mechanics to obtain narrative turns, in addition to developing the game’s plot.
A pre-larp workshop will probably be needed to help participants to naturally utilize the mechanics throughout the larp.
Photo by Thomaz Barbeiro, larp Blind, Deaf and Dumb (2017)
It is a provocation, seeking to challenge the limits of each one, and yet collaboratively build a dense narrative.
Music comes in as a magical element to unite differences. From the erudite to the popular, create a plot that confronts social issues, put the conflicts in focus by the musical style and promote a strong reflection of social inclusion. The players can do this with a strong emotional charge, as well as a repertoire that provokes a discussion that can go beyond the larp itself.
From Magician to Magician
A larp is an open work, which is built collectively. Regardless of how you choose for music to affect your game, it is important that not only the organizational team is fully prepared and involved with the game’s proposal. Communicating the intention of the work well is a way for everyone to contribute to the game.
Music plays a strong role in immersion, in the dramatic load and in the rhythm of the larps. It will invariably affect people emotionally, so take the time to discuss at the end of each larp. Hosting well is key to ending the game well.
While designing your larp, take time to reflect on these issues. And more: What is the best alternative to strengthen the experience you are proposing with larp? Make music part of the game? Live music? Loop soundtrack? Sounds that are mixed, controlled and played in real time according to the moment of the game? Having no music at all, and using only noise and sound effects?
Photo by Leonardo França, larp The Night of Love, Smile and Flower (2013)
Whether present in the game diegetically, pre-recorded or live, do not underestimate the power of using music in the design of your larp. Songs – popular or classical – have an influence on participants (including organizers). Being aware of this and recognizing this magic that surrounds us is quite enriching.
These choices should be made while you are designing your larp, when you have a more mature idea of how you want your larp to be. There is no ready formula for right or wrong, but different ways of interacting with music.
There are a few clichés: larps with a medieval theme using live folk music, larps that take place in a bar using a pre-recorded track from the time the story takes place, etc. We encourage larp designers to use the examples provided to extrapolate the use of music, think of alternatives, create soundtracks in which the lyrics appear as an insight to players, soundtracks that have markings during the larp, or deliver to participants a way for them to make their own larp soundtrack. You might also make a mix of all this. After all, there are no ready-made rules, just good ideas to enhance your larp’s emotions and experiences.
And, at the end of the larp when the music stops, each one will leave behind those fantastic characters, but never the lived experience, which will warmly perpetuate itself in their hearts.
Bibliography
Boia, Pedro dos Santos. 2008. Capturing the Materiality of Music in Sociological Analysis. Institute of Sociology, Faculty of Arts, University of Porto, Jun 2008.
Bowman, Sarah Lynne. 2015. “Bleed: The Spillover Between Player and Character.” Nordiclarp.org. Last modified March 2, 2015.
Falcão, Luiz. 2014. “New tastes in Brazilian larp”. The Cutting Edge of Nordic Larp.
Iuama, Tadeu, and Jorge Miklos. 2019. “Citizen and ecological communication: Experience of contemporary cultural resistance based on the performance of larp at the Youth Cultural Center of São Paulo”. Electronic journal of the Master’s Program in Communication at College Cásper Líbero Jun, 2019.
Weigsding, Jessica Adriane. 2015. “The influence of music on human behavior.” MUDI files v 18, n 2, p 47–62. State University of Maringá.
Audial Media
Mansell, Clint. 2000. ‘Lux Aeterna’. Nonesuch Records.
Strauss, Johann II. 1866, ‘The Blue Danube’, Op. 314.
Strauss, Johann II. 1889. ‘Kaiser-Walzer’, Op. 437.
Strauss, Johann II. 1890. ‘Rathausball-Tänze’, Op. 438.
The Who. 1969. Tommy. Recorded 19 September 1968 – 7 March 1969, Track / Decca.
Cover photo: Photo by Thomaz Barbeiro, larp Club D (2016)
This article is published in the companion book Book of Magic: Vibrant Fragments of Larp Practices and is published here with permission. Please cite this text as:
Godoy, Leandro. “The Use of Music as a Magical Element for the Larp Experience.” In Book of Magic: Vibrant Fragments of Larp Practices, edited by Kari Kvittingen Djukastein, Marcus Irgens, Nadja Lipsyc, and Lars Kristian Løveng Sunde. Oslo, Norway: Knutepunkt, 2021.
There are monsters under my bed. When I was a child, I could sense them in every half-seen shadow, feel their breath on my neck. I knew monsters were imaginary. But I was still afraid.
I am a non-binary larper. Time and again, I find that larps are framed to create those shadowy spaces and summon monsters. Monsters hiding under the bed and in the closet, but much more real and able to harm me.
Most of my fellow larpers are lovely people who don’t intend their games to include monsters. They are happy to fight the big and dangerous monsters. But many of the monsters I fight are sneakier; they keep themselves invisible to well-meaning allies.
This is a guide to some of the monsters that non-binary adventurers encounter when they larp. If you are non-binary, you might recognise them and know you are not alone in your fight. If you are not, then I hope you can use this as a spotter’s guide to help you check your games to see if you might be creating fertile ground for monsters to spawn.
Basilisk, illustration by Marcus Irgens
Basilisk: This snake-like creature can petrify or kill with a glance. It is common in larps to find that a Basilisk has wiped all non-binary people from the game world. Non-binary adventurers risk petrification from the discomfort and dysphoria of being forced to play a binary gender. Even the reflection of a Basilisk’s gaze can kill: larps based on highly gendered media often mimic source material and exclude non-binary characters, unintentionally perpetuating a problem. The danger can be reduced to a painful skin condition by allowing non-binary characters who are perceived as binary, but beware; this opens you up to a Bogeyman attack.
Kelpie: These river spirits take the shape of a horse, trying to entice would-be riders up onto their back. At larp events, they appeal to players by offering the promise that people can sign up as their own gender – because that’s important to many people. When the non-binary adventurer mounts the Kelpie, it becomes clear that this was a ploy; the Kelpie attempts to drown them in the river by forcing them to sign up as Male or Female. Kelpies can also attack adventurers of sexual or romantic minorities, manifesting as a promise of romance plots that turn out to only be compatible with the sexuality of straight players.
Goblin: These monsters taunt and harry writers, whispering in their ears until they are afraid to include non-binary characters in their game “in case they get it wrong” – even though their larp contains no plots about the characters’ internal sense of gender. Gripped by fear, the writer does not notice that they have written many characters outside their experience, such as androids, giant insects, and humans with a binary gender not their own. While the Goblin’s attack seems subtle, the results are indistinguishable from the attack of a Basilisk. Fooled by the Goblin, the writer does not even think to consult a non-binary adventurer for advice.
Bogeyman, illustration by Marcus Irgens
Bogeyman: This monster lurks in the closet, ready to pull adventurers inside at any sign of gender-transgressing ‘bad behaviour’. If you attend a gendered game and decide to play in a gender non-conforming outfit, such as a woman in trousers – a common armour against dysphoria and often an adventurer’s only clothing – then watch out for this monster causing in-character hostility. This monster exists in larps, but also in many other contexts, and fighting too many becomes exhausting. It is often necessary to make a choice: hide from this monster and suffer the wounds in silence, or face it for yet another painful battle?
Dragon: Like Goblins, Dragons attack imaginations, destroying even the idea of better alternatives. There are numerous types; the non-binary and sexism Dragons like to team up, setting fire to whole cities of imagination so writers see only barren ground. Bereft of inspiration, the writer uses their own world and again chooses gender as the basis for the division of character roles and social dynamics. The resulting highly-gendered game harms AFAB people, but causes extra damage to a non-binary adventurer. The Dragon’s work also causes the GM to almost always cast non-binary adventurers as the gender they were assigned at birth, even when there is a better fitting character in another gender.
Changeling: This monster exists in disguise, often using words like ‘inclusivity’ and ‘feminism’ to create what seems like a welcoming space. Once inside their lair, they reveal their fangs and attack any trans person who enters. These monsters are so insidious because any enticing larp could be a Changeling lair; as a result, their very existence ensures that many an adventurer must distrust any game unless they clearly display support of transgender and non-binary inclusion, behaviour that Changelings usually struggle to mimic.
Minotaur, illustration by Marcus Irgens
Minotaur: These monsters like to hide inside a labyrinth. These can be subtle constructions, taking a while for an adventurer to realise they have been drawn in. While the game contains nothing openly problematic, it also contains no non-binary characters or suggestions for replacement gender dynamics written into the background. This allows the Minotaur to gradually fill in the gaps with its labyrinth, reproducing existing social dynamics and player biases. The adventurer experiences a gradual realisation that they are becoming more lost with every turn, as the distant roaring sound grows ever closer.
Ghost: An adventurer possessed by this monster, becomes invisible. They can wear pronoun badges, deliberately mix gendered clothing and other markers, and correct people’s misuse of their pronouns, but it won’t help – they are treated as binary despite all evidence to the contrary. The more this happens, the tighter the grip of the Ghost. If you are haunted by a Ghost, your only hope is that there are enough psychic players in the game to affirm your characters’ gender until the influence of this monster has been overcome.
Zombie: Zombies are slow and would not be very threatening on their own, but they can destroy an adventurer through sheer relentless numbers. Phrases like ‘ladies and gentlemen’, ‘he or she’, ‘this is a game for women but men are also welcome’, lack of gender-neutral toilets at a venue – these things permeate out of character interactions and they build up until the adventurer becomes worn down from a thousand small wounds.
Nessie, illustration by Marcus Irgens
Nessie: Nessies are mysterious beasts that lurk under the surface of your game. They manifest as social pressure not to make a fuss or drop out of a game, taking advantage of people’s reasonable desire for commitment and natural wish not to spoil things for others. When a Nessie emerges, a person suffering other monster attacks finds their escape cut off by sinewy scales, causing them social damage and increased exclusion if they try to flee. Nessies do not limit their prey; they often attack disabled adventurers or those with mental health conditions to manage.
Counterspells
There are monsters under my bed. When I was a child, I learned to use magic to fire lightning and create a shield. I reasoned this should work because the monsters were also imaginary.
Larps are spells. Larp is where we take our own stories and build new cultures and visions for how the world might be. Through this ritual we take them one step closer to reality.
This is a guide to some counterspells that can arm non-binary adventurers. If you are non-binary, I hope this gives you light and hope. If you are not, I hope you can use this guide to help you write, play, and run larps in ways that help combat the monsters we face daily.
Horn of Plenty, illustration by Marcus Irgens
Horn of Plenty: Just as some monsters team up, so can different adventurers, generating a nurturing feedback loop. Including other queer characters, having non-normative relationships, and combating sexism monsters in larps can invoke the Horn of Plenty, causing a feast of nourishment to flow for all. This effect is enhanced by placing these characters in positions of power; write non-binary heads of house, trans woman ruler in a polyamorous triad, and a pansexual and aromantic Grand Vizier.
Circle of Protection: An adventurer equipped with this spell possesses a magic shield that encircles them and holds back monsters. The Circle of Protection is invoked on the spot using safety words or prior to an adventure by writing a list of lines, and its use empowers an adventurer by offering them control over participating in certain themes and topics.
As Above, So Below: Sympathetic magic makes use of the way that ‘like produces like’, enacting changes in a representation that will also affect the real thing. In a larp, this can be invoked by writing explicitly non-binary or gender non-conforming characters into setting and character backgrounds in ways that deliberately offer new social dynamics and non-gendered roles. This spell can be boosted with subtle details in set dressing: costumes that mess with traditional gendered clothing, feminine motifs in the warrior enclave, masculine motifs at the woolmaking hearth, background music from queer subcultures.
Walking the Ways: An experienced adventurer can learn to slip between the cracks and into the Wild Ways, allowing them to traverse large distances quickly and avoid the monsters lurking there. You can enable this in a larp by calling down some essence of the Ways into your game. Write a game where gender neutrality is the norm; where queerness and gender fluidity is the default assumption; where gender weirdness is celebrated; where characters have different genders or no genders or extra genders.
Talisman of Sky, illustration by Marcus Irgens
Talisman of Sky: Air is a powerful element, one which fuels our breath and is associated with the mind and communication. Allow players to commune with their characters in whatever way their breath and connection takes them. You can invoke this in a larp by writing all characters as gender neutral and allowing players to choose their gender and pronouns. Many writers find this spell difficult to invoke; their minds want to impose their own gender habits, which hampers the Talisman. Think carefully before you gender a character, as almost no plots really require a specific gender identity.
Sigil of Earth: This element of growth and strength can be invoked if Sky is not possible. When writing a larp with pre-set character genders, plant the seeds for this spell by deliberately writing against cultural gender roles and including explicitly non-binary or intersex characters. Gender roles are very ingrained, and writers tend to use their culture’s ideas if they let their feet carry them without conscious intervention. (Try rolling a die after writing each character: 1-4, female; 5, intersex; 6, non-binary; 7-10, male.) When you cast, allow for players willing to play any gender, and do your first pass without knowing their identity and thus name or presentation.
Shadow Dancing: An adventurer can use movement mirroring a monster’s symbolic representation to form a spell that will strip them of their power. At your event, you can dance this by ensuring that procedures are the same for all genders: if game writers must specify the number of male or female characters, also ask how many characters are explicitly non-binary. If players can sign-up as male or female, allow them to sign-up explicitly as non-binary. If your venue has toilets that are provided specifically for men and for women, select one set and make them gender neutral (labelled with urinals or with sanitary bins).
Ritual of Transmutation: No adventurer steps out with immediate mastery of monster hunting skills. This ritual is best reinforced frequently, gradually allowing your powers to grow. This spell is invoked by using non-binary inclusive phrases at least three times in the mirror, with increasing intensity until you feel the spell begin to settle in your bones. Practice turns of phrase, pronouns, and forms of address. Check your writing, and if you’re not sure the spell is working, ask a friendly non-binary adventurer if they have time to look over your work – though adventurers may need to conserve energy for fighting monsters.
True Naming: Knowing someone’s true name grants power – knowing your own, more so. In a larp, you invoke this spell by building norms to always check pronouns, either visually (if there are badges) or verbally. When players sign up, don’t ask what their gender is; ask them instead what gender they would like to play and what pronouns their character should have. In your game, specify that the default pronoun is ‘they’ unless you have checked on a particular character’s pronouns. Use a clear and simple pronoun correction procedure, and have players practice it in a game workshop as they would any other mechanics.
Healing potion, illustration by Marcus Irgens
Healing Potion: This spell is created in advance, combining sacred herbs and hidden fruit in a potion to restore lost vitality. You can create one by taking the time to include Queer histories and media in your source material, supporting non-binary and transgender writers, uplifting LGBTQIA+ players in your community and giving them a voice – and importantly, listening to what they say. Sometimes people feel a shadow of the pain when they encounter a wounded adventurer speaking of their battles, and can unknowingly lash out at the adventurer instead of helping to fight the monster. The best response for you both is to offer the wounded adventurer a healing potion instead
Adventuring
There will always be monsters under the bed. Some of these will be of my own making.
I write and run games. I, too, inadvertently create monsters. As a wizard, I must research the side effects of my choices and try to modify my spellmaking accordingly. If we make an effort, we can perhaps band together as fellow adventurers of all kinds. We can share our spells and our vitality, and create a better fantasy land for all of us.
Will you come adventuring with me, and fight them together?
This article is published in the companion book Book of Magic: Vibrant Fragments of Larp Practices and is published here with permission. Please cite this text as:
England, Rei. “Magic To Fight Monsters: Larp as a spell for claiming my spaces.” In Book of Magic: Vibrant Fragments of Larp Practices, edited by Kari Kvittingen Djukastein, Marcus Irgens, Nadja Lipsyc, and Lars Kristian Løveng Sunde. Oslo, Norway: Knutepunkt, 2021.
Dance Macabre was a dancing larp based on the larp In Fair Verona((In Fair Verona is a tango-larp-love story made by Tue Beck Saarie (Olling) and Jesper Bruun for 30 players. The game explores different love relationships between male and female characters. The focus of the game is the individual character’s emotions and the attempt to overcome problems and fears around the subject of love. In this larp the dancing is the medium of storytelling and we found that very inspiring. For more information check the website: http://www.danceaffair.org/in-fair-verona/)) by Tue Beck Saarie and Jesper Bruun, and on one chapter of Neil Gaiman’s The Graveyard Book. We initially conceived the game as an experiment to find out whether Czech larpers would even be interested in this style of larp, and whether the Nordic larp approach in general would be welcomed in the Czech Republic. We also wanted to identify the scope of adaptations required to make the Nordic larp-like game attractive for the Czech larp community. This article sums up the concept of the game, the mechanics used and the experience gained from the creation and organization of the game.
Dance Macabre has long been an open wound for me – but I mean that in the positive sense of the word, if there even is such a thing as a positive sense of the word. Now it’s become a strong memory, an emotional experiment that I was glad to have experienced. You don’t need to know any dancing; you just have to be willing to leave a bit of yourself in the game. Ciri – player
This form of the larp was largely inspired by a workshop presenting In Fair Verona at Knutepunkt 2011. After starting the preparations for Dance Macabre in summer 2011, we also attended the run of the In Fair Verona larp in Stockholm 2012, and used the in-game and workshop experience, especially some of the character creation techniques, the dancing and game design techniques, to fine tune the design of our game. We also created an Icebreaker workshop and added elements and techniques focused on nonverbal playing in all the workshops. We outline the main differences between Dance Macabre and In Fair Verona in the text to follow.
The setting and the plot of the game were inspired by the Danse Macabre chapter of Neil Gaiman‘s The Graveyard Book, particularly by the idea of a rare mystical occasion where the living and the dead have the opportunity to meet and communicate. Just as in the book, the location and the time of the game were of no particular importance and none too specific. The personal stories pursued in the game involved the crossing of the border between the living and the dead, and opened up issues such as how to achieve emotional closure, how to say last words before the final departure, how to move on with one’s own life or how to find a peaceful rest at the end of things. An example of story in the game might be possibility to meet and say farewell to your deceased love and find the courage to go on with your life with new hope for better tomorrows or your new love. In the game it was possible to seek revenge through fight (played out symbolically in a dance), but it was impossible to kill – although you could choose death for yourself.
Dance Macabre, photo by Šárka Růžičková
Pre-Game Workshops
I think a lot of thought went into the making of the game – any kind of game or preparation, though it may seem pointless at the time, proves to be useful in other part of the workshops. Iva Tatranová – player
One of the important lessons of our experience with In Fair Verona is that we enjoyed the pre-game workshops as much as the game itself. The workshops for Dance Macabre were four times longer than the game, it was therefore necessary to make them interesting and playful to ensure good, comfortable and friendly mood between players for the later parts of the game. We could see from the players’ hesitant behavior before the event that some were not quite comfortable with not knowing how to play the game and what was expected, so we made it our goal to make the workshops as smooth and easy-going as possible, encouraging players to ask for help whenever they lost track or became insecure about anything. The eight-person organizational team was at hand throughout the workshops, ready to step in, assist or answer any questions. We believe this helped the players to get ready for the game as smoothly as possible.
The 14-hour workshops combined dancing lessons, icebreaking activities, and training in non-verbal expression techniques, as well as lessons on how to create strong and enduring characters and stories. Speaking of which, the methods used to create characters and pursue their individual stories were also strongly inspired by In Fair Verona and applied plenty of similar techniques such as props, short concepts of characters, challenges for the character, or relationships with others as the means to deal with character challenges.
To make the game more interesting, we also included a part of the relationship workshop where players were asked to create and experience a same-sex relationship. A relationship with a person of the same sex was also a compulsory part of every character’s relationships in the game as our way of familiarizing players with all possibilities of the dance and game.
The dancing lessons were inspired by the larp In fair Verona too, but they were arranged in accordance with the preferred approach of each teacher (in four different runs of the game, we cooperated with three different pairs of dancing teachers), although all accounted for the specific needs of the game. The first part of the dancing lessons was incorporated in the Icebreaker workshop on Friday evening in order to introduce players early on to the basics of the specific tango motion and the lead-follow principle. The Saturday morning workshop was focused on tango technique only, while in the afternoon we teach people how to express different emotions and attitudes through dance, and how to use dance to establish relationships between characters. The Sunday morning workshop aimed to imprint the underlying nature of each character in the players’ dance and to teach players when and how to break tango rules to better express their character through dance. In all the workshops we demanded frequent alterations of couples and important part of workshops included change of lead-follow roles and dancing in same sex couples.
Dance Macabre, photo by Šárka Růžičková
We used many of the traditional techniques of dramatic education in our Icebreaker workshop and to a certain extent in other workshops too. In the Icebreaker, we thought the players to get used to being in close physical contact with each other, and to engage emotionally in the game. The technique drills also proved to be beneficial in helping the players to improve the quality of their character engagement in the game by giving them access to simple but effective range of movements to express different emotions and to connect different parts of the entire experience into a single whole. We think this was a very important part of the workshops because it helped players find and learn to express their characters even before they start dancing. Some of the techniques were presented at KP2013 in the workshop Shut your mouth and play it out :-).
To help participants remember the rather extensive quantity of information presented in the workshops, we sticked notes on the walls of the room with inspirational texts and important dancing tips or leads.
Just as at In Fair Verona, we reserved the Saturday evening for the Jam (dance party), where the participants may practice their dancing skills or just relax and party with others.
Game Design
The strongest moment for me was when the bell struck for the twelfth time and the whole evening was coming to an end. Death was walking around us and taking the dead back. And when she was approaching us and I saw her catch a sight of us from the distance, we looked each other in the eye; that made me shiver. Estanor – player
Through the workshops the players acquired the basic understanding of the character they were about to portray (to the extent of the information important for the game), its in-game point of departure and motivations, and the background relationships with other characters. This provided the players with the content for the first half of the game. Most players agreed to have their endings resolved through the process of the game, but some might feel uncomfortable about not knowing how it will all end up, so we gave them a chance to arrange their endings ahead of time. This arrangement also gave couples an opportunity to end up with each other without having to resort to steering the game. In the absence of a strict script, we found it important to give the players a precise timeframe to work with, especially considering that each player is in charge of his own game individually. For this purpose, we divided the game into 3 acts, each consisting of 3 sets, called tandas, and each tanda of 4 songs. From the gameplay perspective, the whole game takes place in the short while that it takes the bells to toll midnight. As a result, the ringing of bells divided the tandas, and bells were also used to mark the beginning and the end of each act, and the beginning and the end of the whole game too. Throughout the game, we used large clocks to identify individual tandas and give the players a good sense of how much time they have left to bring their story to its end.
Dance Macabre, photo by Roman Hřebecký
The acts were divided by short intermissions to give players some rest from dancing the whole time. We did not use a proprietary scenography in our workshop but rather follow the design inspired by In Fair Verona played in Stockholm 2012. Unlike in In fair Verona we decided not to include creation of the scenography in the workshops, but it was created by organizers because characters were more archetypal concepts without any occupation or social status and we wanted to save some time in the time schedule of the whole weekend. The set was conceived as a town square surrounded by buildings that are important for expressing various in-game emotions. The buildings were marked only by lines drawn on the dance floor; we also included certain inspirational props that could be used in the dance (scarf, cards etc.).
The figure of Death, the Grey Lady, played an important part of the game plot. Acted by an organizer, she escorted the deceased into the land of the living, and then guided them back to the land of the dead at the very end of the game. While the characters could not kill each other during the game, the Grey Lady might decide to collect a life during the game for some good reason. The characters were also free to dance with her if they wish to settle any old issues, for example ask why she took someone close to them. According to the players, dancing with the Grey Lady was one of the most intense experiences they ever had.
It should be noted at this point that the dancing aspect of the game, which combines argentine tango and contact improvisation, was not used in the game for its own sake, however enjoyable it may be, but rather as the means to an end, an instrument of personal expression of the player’s character and its story. Players in Dance Macabre were encouraged to play the whole game in silence and only through nonverbal communication. Unlike in In Fair Verona players did not talk to each other in the game at all. Even though we had doubts whether it will provide range of expressions wide enough to experience the story in its’ complexity, we were happy to see that it actually intensified the whole experience. The nonverbal aspect of the game made the entire experience considerably more intense and players tended to experience stronger bleed than they usually do from other larps.
After the Game
I was very pleased that the organizers did their best to create good after-game mental hygiene. They were aware the game can be difficult to cope with, that the aftereffects can be long and problematic and so they prepared for it and I think they did everything they could to help us, so that we wouldn’t leave as emotional wretches, but had mostly positive experiences and memories instead. Genevieve – player
Dance Macabre is (for me) like good whisky. First it’s bitter and doesn’t taste like much, but the flavor gradually improves and you start to really appreciate it. The final reflection came too soon for me – I drank too much of that whisky and was still a bit drunk. Maník – player
Dance Macabre, photo by Šárka Růžičková
The game ended on Sunday afternoon and it was followed by short period of deroleing and debriefing. As in In Fair Verona, players were encouraged to discuss their experience and their characters’ stories. The first run of the game revealed that players tended to be very emotional after the game, so we added some techniques to help the de-roleing process (i.e. naming the character, talking about it like about a stranger, a short game reminder about their personalities). The game appeared to exert a rather strong bleed effect on many participants, but regrettably, the timeframe available for the game did not allow for more post-game activities.
Summary
Four steps to a brilliant game: a step to the right, a step to the left, forwards and backwards. Death, love, hatred, forgiveness. Sindor – player
The purpose of Dance Macabre was to introduce nonverbal and dancing techniques as viable in-game communication methods to the Czech larp community, and also to present some of the other interesting features of the Nordic larp-like games. For us as organizers, the experience opened up a whole new host of gameplay possibilities and taught us a valuable lesson on how to work with players who lack previous experience of some of the more novel larp concepts, as well as a lesson about the importance of the deroleing process, and the great impact of the nonverbal aspects on the emotional experience of the game. We are also happy to report that the Czech larp players seem very excited about the game concept and that we have plenty of new prospective players willing to participate in the next runs of the game, as well as old players who wish to re-visit the experience.
Dance Macabre, photo by Šárka Růžičková
One of the most important things we learned was the importance of de-roleing and the deepness of nonverbal communication, which has a great emotional impact on the player, because due to the lack of verbalization it sometimes bypasses the rational parts of the brain and influences emotions of the player directly. For me personally, Dance Macabre was also an important lesson about the differences between games played in Prague and outside of the city, about the impact of location on group dynamics and its influence on the game itself.
Additional Note
The game has now been run eight times. There had been four runs before this article was originally written (2012–2014) and four more afterwards (2016–2019). The last two runs were played in English; one of them took place in the Czech Republic with international players (2018), and the other one was made in the UK in cooperation with local players and organizers, who took care of the production and invited the game designers to run the game there (2019). Neither of the English-language runs set any gender-related rules or content in the game. Players signed up in couples consisting of one leader and one follower, and all the content focused only on the dancing roles, i.e., the same-sex relationship mentioned above became a same-dance-role relationship.
Dance Macabre
Credits: Mikuláš Bryan, Kateřina Bryanová, Kateřina Holendová, Monika Kadaňková, Pavel Mejstřík, Pavlína Mejstříková, Šárka Olehová, Jana Pouchlá, Petr Růžička, Petr Urban, Caminito.Cz, Buenos Aires Tango, Ondřej Vicenik, Van Ahn Nguyenová, Iva Vávrová
Date: 2012–2019 (eight runs in total)
Location: Praha, Vanov u Telče, Svatý Ján pod Skalou, Lipník, Zámek Veltrusy, Krasnice Czech Republic; near Cambridge, UK
Living is tough, especially when your identities are marginalised. Fortunately, we larpers are good at pretending we are the oppressors. Sometimes a bit too convincingly. This essay is for people who want to be confident at larp, or are struggling with impostor syndrome outside of larp: do not embrace your inner douchebag – let’s call him Jean-Michel((Please accept my humblest of apologies if your name is Jean-Michel.)) – but harness your inner Jean-Michel.
Warnings: mention of oppressions, cringe humor, impostor syndrome, thought-provoking
Le Jean-Michel Douchebag technique((As you can read, I am French.)) is the ultimate secret weapon to develop confidence, which is a concept I coined and can share with you at my exclusive immersive party for a keyholder discount of 57.99€ (about 1 or 2 Norwegian krones or whatnot). This is what my inner Jean-Michel would say. But I am not Jean-Michel, and you are not either. All the credit actually goes to writer Sarah Hagi’s tweet “God, give me the confidence of a mediocre white dude”. I added a twist.
“Fake it until you make it” is what you would read in personal development techniques, method acting, or pick-up artists’ twisted frameworks to ignore a woman’s consent. But all of these life rules seem to bend over backward, which seems just a tad counter-productive. If productivity is your concern for finding a way to express yourself, wouldn’t you rather directly explore who you are, what you like, or who you like? Yes? Then stop reading right now and go be yourself, don’t learn about le Jean-Michel Technique, do it for the sake of the utmost sacred neo-liberalist productivity!
Le Technique((It becomes obvious now I use footnotes for no logical reason whatsoever.))
Most cis-gender men are people. They are perceived and feel like men since they were born. Most artists I’ve worked with were not cisgender men, have a tendency to overperform while undermining themselves and unsurprisingly, have anxiety issues. They also have a common point: they all know someone who is the complete opposite, a cis-gender man of a someone, who does the same work they do but seems so entitled to everything that he gets infinitely more recognition. And he is not even that good.
Step 1: Think about someone that fits. Picture them as a character named Jean-Michel: he does exactly what you do, he is not better at your craft, but gets all the recognition, so what is it about him? Is it his hair? Is it confidence?
It is more than confidence, isn’t it? He is not an alpha dog,((Which is obvious, since the alpha dog theory is scientifically inaccurate.)) he is no Brad Pitt, he does not even know why people give fucks. He is spontaneous, reckless, a bit dumb: he is Jean-Michel, an ignorant douchebag, this era’s hero. Jean-Michel feels he is your friend. Everybody’s friend. And one does not ask his friends for permission.
Step 2: Push forward: Jean-Michel gets his inspiration from you. He takes your thing, and produces a half-baked bland version without a soul, but gets thousands of recognition likes for it.((We are not even in the realm of caricature yet, unfortunately.)) What belief allows him to firmly assert he came up with it? Why does anyone believe him?
“You can do absolutely anything”, said his parents to Jean-Michel. And he did not only believe it for himself, but also for everyone else. So he took your work and changed a detail or two? If he is even aware it originated from you, he thinks it is some kind of hommage, a win-win situation, you know.((In French we have a saying: “Idiots are daring; that’s how you notice them.” (Michel Audiard).))
Step 3: Act like it. In every matter small or large, think: what would Jean-Michel do? If you did not care about someone’s reaction, how would you phrase your e-mail? If you did not care whether your essay is good or not, would you submit it?
Finding your inner douchebag is easy. Making them as realistic as a Jean-Michel may be a bit trickier. Now that you can dramatically be horrible to others by your mere daring presence, you can choose to take things a bit further. You can choose to ask yourself how this could help transform your life.
Step 4: Who would want to be a Jean-Michel? Dig into what makes him different from you. Be specific. What does he dare to do or to say? What does he believe? And most importantly: what is his relation to others?
Jean-Michel is a hero. He has immense bravery, faith in his values, and he triumphs alone despite all the haters. Let’s not be Jean-Michel. Let’s embrace our insecurities, keep open hearts and minds, and share with others. This is a dialogue.
Step 5: Why are you apologising for rejecting this amazing free work opportunity? Would Jean-Michel be sorry? No, he would print that e-mail, shit on it, and send it baked in girl scout cookies. You won’t do that, but you won’t apologise either.
In summary, harnessing your inner Jean-Michel is doing an inner voice larping, a dialogue between a douchebag inspired by someone you know of and yourself, a kind of devil on your shoulder. It can be liberating yourself from Western society’s imposed self-censorship, self-doubt, and impostor syndrome amongst marginalised people.
Too Cringe, Didn’t Read: Please Be Explicit
What inspired me is being socially awkward my entire life. Passing for a cisgender white heterosexual guy, I have tried to be that at work, to be Jean-Michel. I have purposefully learned how to show confidence during a job interview, and to invade people’s personal spaces to assert virility. These were the rules. But faking it does not make it. I remained queer and later, I got quite the opposite advice. It was unfortunately the most practical and useful one I ever got: if you want to blend in at work, act like you are scared, all the time. Sadly, fear is always the safest answer.
You can read this essay as a workshop for larp, a thought-provoking provoking manifesto against heroism, or a practical exercise for marginalised people to foster discussion about privilege and oppression. Or just as my inner Jean-Michel’s production, because if I have been able to publish this, you can do anything.
Bibliography
Jonaya Kemper “Wyrding the Self.” In What Do We Do When We Play?, edited by Eleanor Saitta, Jukka Särkijärvi, and Johanna Koljonen. Helsinki, Finland: Solmukohta, 2020.
Axelle Cazeneuve, Mélanie Dorey, Lars Kristian Løveng Sunde, Dorothée Lambert. And to all the douchebags out there.
Cover photo: Image by Gregory Hayes on Pexels.
This article is published in the companion book Book of Magic: Vibrant Fragments of Larp Practices and is published here with permission. Please cite this text as:
Freudenthal, Michael. “Le Jean-Michel Douchebag Technique.” In Book of Magic: Vibrant Fragments of Larp Practices, edited by Kari Kvittingen Djukastein, Marcus Irgens, Nadja Lipsyc, and Lars Kristian Løveng Sunde. Oslo, Norway: Knutepunkt, 2021.
The therapeutic potential of larp has been discussed in a growing body of literature. Elektra Diakolambrianou (2021) presented a wide-ranging overview of this connection in general. For good reason she is (amongst others) focusing on drama therapy by Jacob Moreno. Despite the fact that larp and drama therapy share a kind of common history, the research on that connection has only unfolded in recent years (Burns 2014, Fatland 2016, Linnamäki 2019, Mendoza 2020).
In this article, larp will be discussed from the perspective of cognitive behavioral therapy (CBT), which is not a typical larp approach on the first glimpse. But due to the important standing of CBT in empirical research and public healthcare, this point of view appears to be worthwhile. In the second half of this article, a prototype of a CBT larp is presented, which is part of a research project by the author in cooperation with Tagrid Leménager (Central Institute of Mental Health Mannheim).
Why Cognitive Behavioral Therapy?
When you are establishing a new therapeutic method in the healthcare system, you have to prove the effectiveness of this method (Edejer et al. 2003). This requirement concerns somatic interventions as well as psychotherapeutic ones. CBT is one of the best examined psychotherapeutic approaches (Butler et al. 2006) and therefore an important part of healthcare all over the world. The question of effectiveness becomes crucial in healthcare systems in countries like Germany, where CBT is one of only four accepted therapy approaches that are paid by public insurance. It is important to note that the following considerations do not assume that CBT is the “best” method (which unfortunately is often portrayed as such), but only one of the most important methods from a health economics perspective. On the other hand, role-playing has always been a popular technique in CBT (Fliegel 2020). So it is easy to argue from a technical point of view that larp and CBT are “good companions.” Ultimately, however, I also deal with this method because I am a CBT therapist myself and an active larper.
So in the following, this article focuses on CBT aspects in larp. A general overview of relevant psychological processes and mechanisms in larp has already been presented very well elsewhere. The Event Series of the Transformative Play Initiative from the Department of Game Design at Uppsala University is particularly recommended (Uppsala Universitet, 2022).
Role-play in CBT in General
So what role-play techniques are present in CBT in everyday clinical work?
The basic goal of CBT is the training of helpful and desired behavior. These can be very different types of target behaviors. For example, a client with social anxiety may have the target behavior of being able to speak freely in front of a group or to speak to other people without feeling ashamed. A person with dog phobia will have the behavioral goal of walking past dogs without crossing the street; (the latter would be avoidance in CBT terms). A depressed person will likely aim to get up in the morning and engage in activities that bring them pleasure and motivation.
There are some basic techniques in CBT to train target behavior. Role-playing games are an important element because they are experience-oriented. In contrast to psychoanalysis, for example, which mainly takes place “on the couch,” in CBT, corrective experiences should be made directly in the therapy session. Of course, that is not entirely correct, because in psychoanalysis, too, the client is motivated to transfer their findings to “real life” and to practice the desired behavior there. In classical analysis, however, this practice is not a direct part of the therapy session, in contrast to CBT. CBT has the perspective that corrective experiences should always be made on a cognitive, affective, physiological, and behavioral/motor level, because these can be expected to result in maximum therapeutic success. Martin Cierjacks (2002) explains that larp is suitable as a psychological method precisely for this reason, namely the interlocking of these levels. He therefore has used larp as a method in organizational team training.
It seems useful to distinguish three types of CBT approaches relevant to a therapeutic larp. These are presented below, with a reference to where they play a role in therapeutic larp.
Role-play in Group Therapy
In group therapy, the role-play in CBT is mainly carried out according to the following pattern (Fliegel 2020): A client in the group describes a problem situation from their everyday life, e.g., “How can I say ‘no’ better, when my boss asks me to do extra tasks?” Then a suitable scene is worked out together. The client acts out the scene (with the other clients or the therapist as the interaction partner). Then there is feedback from the group on the client’s behavior. Alternative behavior is then discussed. The client then plays the same scene again and then there is feedback from the group again.
In CBT it has (so far) been customary to use specific treatment manuals for specific mental disorders. So-called skills training programs exist in the area of therapeutic role-play in the group setting. Well known programs are, for example, the Assertiveness Training Program (ATP) (Ullrich et al. 2002) or the Gruppentraining sozialer Kompetenzen (GSK) (group training of social skills) (Hinsch et al. 2015). The latter is very widespread in German speaking countries and is part of the standard repertoire of the CBT there. The GSK also provides a problem analysis and then suitable role-plays in the group as core components. The authors differentiate between three types of training situations for the therapeutic role-play:
Enforcing one’s rights,
Social competence in relationships, and
Courting sympathy.
The GSK is particularly interesting to mention (and also serves as a reference for the CBT larp outlined below), because it is a well-evaluated standard method, is versatile, and reduces all social training situations to three topics, which is very helpful for the design of a CBT larp. In GSK — as in CBT in general — therapists and clients repeatedly assess how well the target behavior has already been achieved and what can still be improved after individual therapy sections (more on this below).
It is also important to mention that we are not the first to relate the concept of social skills – as understood in the GSK – to larp and we are not the first who see larp as a good training method for this. Myriel Balzer (2008) has published a book that is widely known in German-speaking countries and that focuses on this connection. Additionally, the larp-related thesis of Franz Aschenbrenner (2013) is explicitly based on the GSK. And there are already groups that realize similar concepts, e.g. ECW event (with their hero coaching approach for children and young people), but without it being intended as therapy (ECW Jugendbildung e.V., n.d.).
There is also a broad community of therapists who use tabletop roleplay, with a focus on social skills and related topics. The Geek Therapeutics initiative, for example, should be mentioned here, which offers material on the therapeutic use of role-playing games and even offers courses for certification as a geek therapist (Leyline Education 2020). Other groups that train social skills in the context of tabletop roleplay are Mastermind Adventures with their Quest! program (Mastermind Adventures LLC n.d.); the non-profit Game to Grow, which developed in cooperation the game Critical Core (Game to Grow n.d.); and The Bodhana Group (n.d.). These training programs and games have developed rapidly in recent years and reached a wide audience, but as said, they use the medium of tabletop role-playing games.
So far, however, there is no CBT larp concept with a focus on social skills complemented and quantitatively evaluated in a standardized way, as far as I know.
The author in preparatory talk with a client.
Role-play in a Psychotherapeutic One-on-One Session
The CBT role-play in the individual setting is very similar to that in the group setting (Fliegel 2020). A problem analysis should also be carried out first, then target behavior should be worked out, and then the client practices this target behavior in role-play with the therapist. The difference is that in the one-on-one setting, only the therapist gives feedback, although support through video recordings of the session is also possible. A therapeutic 1:1 setting is also possible in larp, for example if a therapist accompanies a client to a convention and acts as a permanent contact person. Other scenarios are conceivable here. A method for a small group is presented below, which is why the 1:1 setting is not further explored here.
Behavior Experiment and Exposure Training
Exposure exercises and behavioral experiments are the modern terms for the form of exercise commonly known as confrontation therapy (Kaczkurkin et al. 2015). The latter term is no longer used today in CBT, because it is not about mere confrontation (since that would mean that the client simply endures a fearful situation). Rather, exposure is about experiencing an active management of your fear. One mechanism behind exposure is habituation (I get used to the anxiety-provoking situation after a certain amount of time) (Mühling et al. 2011) and the statement: “I can cope with the situation if I don’t avoid it.”.
Very similar is the behavioral experiment: Before the therapist visits a fearful situation with the client, the client’s (fearful) concerns are collected and written down. Example: “If I give a presentation in front of a group, the audience will laugh at me.” A corresponding situation is then sought out and the client checks whether or not their fears are real. In this way, negative belief systems can be gradually changed. In CBT-oriented larp, the procedure is very similar. Together with the therapist, the client considers a target behavior. Then, a player-character is created that matches that target behavior. And then the client performs that behavior over time in their role. Due to the fact that a larp lasts several hours, a habituation effect as in the exposure exercise should occur at some point. And as in the behavioral experiment, the client is also instructed to check how others react to their behavior, whether their fears come true, or how the new target behavior feels in general.
Let’s take a fictitious client as an example of what this can look like in a larp therapy session: Lily is quite shy in real life. She finds it difficult to stand by her needs in private life and to demand her rights. She always puts the wishes of her partner, family members, and friends above her own wishes. And even in professional life, she can hardly say “no” to her boss, which is why she often does more work than her colleagues. A possible target behavior that Lily can train in (larp) therapy is “say no and stand up for my rights.” In preparation, Lily works out this target behavior with the therapist. Fears that Lily has are then also discussed. For example, Lily might think, “Other people will reject me if I say no to what they want,” or “I can’t assert my needs anyway.” These are negative assumptions. Together with the therapist and the larp therapy group, Lily then looks at which role-playing character goes well with this target behavior. In other words, “Which character already masters the target behavior very well that I want to practice?” In Lily’s case, that can be a shieldmaiden. So, with the help of the therapist and the group, Lily designs a shieldmaiden that she wants to play, who is very self-confident, always takes what she needs, and only goes into the wishes of others when it suits her. Let’s call this shieldmaiden Gudrun. Lily then plays Gudrun in the therapeutic larp and has in mind, “I say no if someone wants to take advantage of me and I stand up for my rights.” It is now her task to observe her fears:
“Do others really reject me in my role as Gudrun?” and
“How does it feel to behave this way and have a corrective experience?”
(Remember: Lily’s self-image was that she can’t assert her needs anyway). How all this can be organized in a therapeutic Larp is explained below in the description of the individual sessions.
In addition, role-playing in CBT can also be used more generally as a diagnostic tool to observe how clients react to difficult situations (Bellack et al. 1990). The problem analysis in the CBT larp described here, however, proceeds differently, as will be shown below.
Other Relevant CBT Terms
Conditioning and reinforcement: The concept of conditioning should be familiar to many people in its simplest form from Pavlov’s dog (Kohler 1962). Another form of conditioning that is more relevant to therapeutic larp is operant conditioning, most notably made famous by Burrhus F. Skinner (Staddon and Cerutti 2003). The basic concept is: By reinforcing desired behavior, it will be more likely to occur again in the future. In CBT larp, this trivial fact is very important: Clients should be given some kind of reward for acting out their target behavior if possible, be it through an appreciative remark from an NPC or even game-relevant effects. An example: If a shy client dares to repeatedly approach strange NPCs in their role and speak to them, they solve the plot very quickly and successfully. At best, they get recognition from NPCs and other players (social reinforcement) and e.g. gold or a powerful sword from the NPCs (material reinforcement). This motivates the client to approach other people openly in the future.
Goal Attainment Scaling: The so-called Goal Attainment Scaling (GAS) (Kiresuk et al. 2014) is a relatively simple way of presenting goal achievement in written/graphic form. A similar method is used in CBT larp. In psychology, a graded assessment is generally called Likert scale (Joshi et al. 2015), e.g., “How often do you think about your larp character and their behavior in everyday life on a scale from 0 (not at all) to 5 (always)?”
And now summarized again: What is CBT? And (how) does it differ from drama therapy?
Benefits of CBT
CBT has certain basic characteristics that probably most therapists and researchers could agree on:
CBT is highly structured. This means that as a therapist I should always have a plan as to which goal I am pursuing in today’s session and with which methods. This distinguishes CBT from some other forms of therapy, such as psychoanalysis, where the basic rule is free association (Lothane 2018), which means that the client should basically say whatever comes to mind and the therapist may pick up on that and interpret it.
In the CBT, we treat disorders specifically. Therefore, there are a large number of treatment manuals for all possible mental disorders. These specialist books have very specific instructions that are designed to guide you from the diagnosis process until the end of therapy in such a way that you can work through them from start to finish. CBT therapists are still learning to do psychotherapy this way in their training. Therefore, it is also our concern in the project described below to offer our standardized CBT larp for other therapists to use. However, one should point out two things:
In clinical reality, hardly any therapist works through a treatment manual word for word from A to Z.
There is a strong development in CBT towards a much more individualized psychotherapy, so-called process-based CBT (Hayes et al. 2017). Its advocates indicate that the classic treatment manual could be replaced more and more by the new approach.
CBT is evidence-based and verifiable with empirical data. As described at the beginning, CBT is also so successful because it is “easily illustrated in figures.” For this reason, a CBT larp that can be evaluated empirically is also desirable, if it is to be paid for by health insurance companies in the future, for example. So much for the supply reality. Critics say that CBT is so successful in quantitative studies because:
Many therapists who are also active in research are CBT therapists; and
Many CBT concepts can be easily measured quantitatively (e.g. with the mentioned Likert scale), whereas in psychoanalysis or drama therapy, such measurements are not conceptually provided. One could say quantitative measurements do not necessarily correspond to the “spirit” of the therapy.
CBT vs. Drama Therapy
What is the difference between CBT and drama therapy? There really is no sensible dividing line for this. Some authors have gone so far as to say that role-playing in CBT was actually just adopted from drama therapy (Fliegel 2020). This is a typical accusation against CBT: it would incorporate foreign techniques and call them CBT. A former supervisor of mine used to say, “CBT is therefore an imperialist school of therapy.” Other authors suggest deliberately using mixtures of drama therapy and CBT (Hamamci 2006).
Ultimately, CBT and drama therapy are just different approaches to very similar problems. Both use different terms and have slightly different basic assumptions. Because of the three basic properties mentioned, we consider CBT to be a very helpful form of therapy that is easy to scientifically examine and that can be easily combined with other media such as larp. Because of these specific properties, we believe that a specific look at larp from the CBT perspective can be worthwhile.
The portal around which much of the game revolves.
How to Larp in CBT: A Prototype
In 2020, in cooperation with Tagrid Leménager from the Central Institute of Mental Health Mannheim, I started to develop a CBT larp and to make preparations for its empirical evaluation. During the preparation, we had contact in particular with German academics that use larp as an educational or psychological tool, including Katrin Geneuss, Martin Cierjacks, Myriel Balzer, and Franz Aschenbrenner.
As explained earlier, a hallmark of CBT is that it is highly structured. This has the advantage that a precise concept can be used in the same way by different therapists. In addition, if you have a guide in the form of a treatment manual, you can carry out several runs of the therapeutic larp and always improve small details. Another advantage of a standardized manual is that it is much easier to obtain data that is as comparable as possible for the evaluation because you can use the data to compare individual larp events and individual clients.
We would like to present the most important cornerstones of our CBT larp here. We would also like to motivate other health professionals to gain their own experience with it.
CBT Larp as Group Therapy in 6 Steps
The CBT larp is designed like group therapy with up to 6 clients. There should be 6 sessions, of which 5 sessions have the usual length of a group therapy session, i.e. about 90 minutes. One session is the larp intervention, which is designed for 5 hours. Only one therapist needs to be present in the preparatory and follow-up sessions. In the following text this person is referred to as the therapist. The other members of the therapist team are game masters and can be, but do not have to be psychotherapists, as described below.
Session 1
In the first session, a problem analysis is carried out for each individual client. A recurring problem in everyday life is thus specified. These can be difficult social situations (“I always find it hard to say no when a friend asks for a favor”), but they can also be, for example, difficulties in giving oneself a daily structure, as occurs for example in attention deficit hyperactivity disorder. We already had both constellations of problems in test runs.
The problem analysis takes place in the group setting, using the example of a client. A standardized questionnaire that we developed for this purpose is used to support this (see Appendix I). Points are written on it such as “Problem analysis in keywords: What do I find difficult in everyday life? What do I want to change?” or “For the game section, I plan to try the following behavior…” The clients also get the worksheets to take home to continue as homework.
At the end of this session, a therapeutic role-play takes place for demonstration purposes, not in the larp setting, but in the way known from GSK or ATP.
In addition, clinical questionnaires are distributed to make any successes visible to each individual client, but also to enable scientific evaluation.
Session 2
First there is a debriefing of the previous lesson and a discussion of the homework; if necessary, we provide assistance in formulating goals. Then the therapeutic rationale of CBT larp is explained and the basics of live action role-playing, because we assume that most clients have no experience with this. This is important to emphasize at this point: we want to use a method here that is not only aimed at role-players. (If the clients then become role-players, all the better).
There should also be a distinction made between larp and therapeutic larp (not just recreational fun, but with a therapeutic objective). The connection to the role-play from the previous sessions is explained: “Trying out and experiencing is elementary for the learning process!” Then there is a basic explanation of important game mechanics: explanation of in-game time and out-of-game time, setting a safe word, and the procedure for when a player wants to fold temporarily or is taken out by the therapist or a co-therapist. The group then discusses together where clients can build on their interests or previous knowledge, e.g., fantasy literature/series/films, video games, pen-and-paper role-playing games.
The next big point is the creation of the larp character. Together we reflect: How can I create a larp character that suits my development goals? For example, for social anxiety: creating a bold, daring character. The second section of the output worksheets is designed for this. The setting of the forthcoming larp is briefly explained.
We have found it helpful at this point to provide an illustrated list of archetypes loosely adapted from C.G. Jung (1990) and to state, for example, “If you want to practice reckless behavior, play the wild warrior.” Whitney “Strix” Beltrán (2012, 2013) has written some articles that are well worth reading, which also explain the connection between larp characters and archetypal theory. Clients can often more easily transfer their development goal to a specific character this way. For example, if I have set myself the goal of acting much more assertively in everyday life, then an archetypal “wild warrior” can help me to get an idea of how an offensive larp character can be. For example by asking myself: From which films, games or books do I know this archetype? I might think of King Leonidas from 300. And then I finally base my acting on this character. White et al. (2017) found in a study of young children that imagining oneself as an archetypal character (in the study it was Batman) was enough to change one’s behavior towards that character.
Clients take the worksheets home at the session’s end to continue writing their character.
Session 3
The character arcs are discussed afterwards and possible difficulties are clarified. There should be a few minutes of rehearsal role-play with the characters, with the therapist presenting a small conflict scene that could occur in a larp setting. Our rehearsal situation: The therapist plays a guard in front of a gate and one of the clients is given the task of convincing the gate guard to let him through. Here it is already clear that a barbarian likely will choose a different path than a magician.
The most important rules are now repeated again and a (very short!) written set of rules is issued. The safe word is repeated and the course of the game is presented. Organizational points are clarified.
There is also a section on the trigger analysis on the worksheets: “I definitely don’t want to experience the following (e.g. triggers, phobias…)” This is now explained separately by the therapist. In our dealings with the topic so far, it has been shown that clients have good spontaneous access to what they indicate here. It is quite possible to “talk about a trauma without talking about the trauma,” which means that even in therapeutic larp, the therapist and other clients do not necessarily have to know why someone does not want to experience certain things. It is only important that the client can write this down here. It is at the discretion of the therapist to discuss the trigger analysis again with the client in a one-on-one session.
Most professionals who are using larp as a therapeutic tool say that the depiction of violence should be restricted in a therapeutic larp. We also assume that. “Dramaturgically sensible” combat with foam weapons is okay, but torture or sexual violence are to be ruled out as a matter of principle. But not so clear is the question among therapists of whether triggers should be consciously activated in therapeutic larps or not. Our position is that only those triggers that have been pre-determined as therapeutic targets, or at least have not been excluded, should be activated. In concrete terms, this usually means that triggers are an important part of the game when a client wants to overcome fears, e.g., when they say, “Whenever someone speaks harshly to me, I fall silent.” Here we have a kind of activation (harsh response) that can be usefully processed in the CBT larp. However, it seems inappropriate to us to activate a trigger in the sense of a post-traumatic stress disorder in the CBT larp, because this exceeds the capacity of the setting.
Since, despite a trigger analysis, it sometimes happens that triggers are accidentally activated in therapeutic larp. Here is a tip: The therapist/game master, who always accompanies the group, must be a trained psychotherapist with group experience, who also feels competent enough to deal with such situations professionally. In our concept, this will be the same therapist at the larp itself, who also did the preparation sessions with the clients.
In extreme cases, “acting professionally” means that the therapist has knowledge of how to deal with a dissociating patient if a trigger was accidentally activated. And in general, “professional behavior” can also affect the therapeutic relationship. In all off-game situations, we recommend maintaining the same distance from the client that we have in a normal therapeutic setting. This is a challenge because we are nevertheless “playing” a game with the client when we do therapeutic larp.
Session 4
Session 4 is the actual larp intervention and, therefore, at around five hours, is significantly longer than the preparatory and follow-up sessions. Here are my impressions of a CBT larp that we carried out in Summer 2021 and that we will repeat in a similar form in the coming months and years. The venue is a rented piece of forest in Northern Germany.
Game Master/Therapist: There is a game master who accompanies the group at all times. This is also the therapist who led the sessions previously. In the following, however, the term therapist is used instead of game master. The therapist must have a qualification as a behavioral therapist as described and sufficient experience with groups. In addition, a little larp experience should be available in order to control in-game processes. The therapist always keeps in mind the clients’ goals, gos, and no-gos.
NPCs/Co-Therapists: All non-playable characters in a CBT larp are co-therapists. In the CBT larp we developed, three of these are required. A fourth co-therapist is helpful, but not absolutely necessary. In any case, these should be people with a therapeutic or educational background. They do not have to have any larp experience, but they must have been instructed in the CBT larp method. There is a written guide for co-therapists for this. Our experience so far is that this is also important in order to clarify the basic principles of CBT to the co-therapists, in particular the principle of exposure, which initially seems inappropriately “harsh” to people in other helping professions. At best, the co-therapists are already present in the group sessions beforehand. In our previous work, it was sufficient that the co-therapists received a brief overview with the names of the clients, their characters, their behavioral goals, and their no-gos, triggers, etc.
Initial setting: The initial situation for the clients is that they accidentally trigger a magical trap when they enter an unfamiliar forest. They can no longer leave the forest; it will gradually become contaminated and everything living in it will die on the same day. The CBT larp genre is classic medieval fantasy. Clients have no restrictions on their character choices here, as long as they are not unduly powerful.
Plot: After a few meters, the clients meet the therapist, who then accompanies them intimately the whole time. He plays Björn, a local villager. He enlightens the clients about the threat that has now been created and indicates that the clients should come along to his friend Svante, who knows a little more about the magic trap. From now on, the clients play at several stations and solve classic adventure quests. The common thread here is that the clients have to earn clues and artifacts from the inhabitants of the forest in order to get out of the forest alive. The rescue is a portal through which they have to step to get out of the closed forest.
Without going into too much detail, a concept that has already been described should be taken up, namely the three exercise situations from the GSK. The situations in which the co-therapists appear in our CBT larp correspond to at least two categories of the GSK. There is an elf queen whose sympathy the clients have to acquire (corresponding to GSK situation 3). Later, a situation with the same elf occurs in which the clients can defend themselves against being punished disproportionately for accidentally infecting the forest (GSK situation 1). It should be noted here that a client whose character has the goal of “more adjustment in the group” will behave completely differently than one who “always wants to stand by himself and his needs.”
One long quest involves clients seeking amulets that match their particular in-game behavioral goals. In our experience, these amulets have three advantages:
Symbolization of the therapy content, so that what has been learned can be remembered for a long time;
Positive reinforcement (as described, this increases the probability that the practiced behavior will be shown again); and
Enabling the players to evaluate what has already been achieved.
In our CBT larp, the amulets had a similar function to goal attainment scaling (see above). At the moment when all clients have earned a suitable amulet, a magic test takes place (performed by the therapist). The amulets can only be put on if the respective client has already shown some of his/her target behavior in his/her role. If, according to the therapist’s assessment, this has not happened in the previous game, he explains that the client still has the chance to try out the target behavior for a while. The task of the therapist is now to support that particular client in implementing the target behavior.
At the end of the CBT larp, clients have the opportunity to exit the forest through the portal. We have found that it is perfectly appropriate not to let individual clients “win” too easily. Nevertheless, the group should finally master the last quest (escape from the forest). Therapists and co-therapists can help a little here.
Debriefing: Almost all authors who write about therapeutic larp are of the opinion that the debriefing actually makes a larp therapeutic (e.g. Diakolambrianou 2021) and it fundamentally contributes to emotional safety (Bowman 2014). We are also convinced that a good debriefing is essential for transfer to real life to support what we call bleed-out in the larp community (see also Montola 2010). The CBT larp therefore ends with a ritual in which the characters say goodbye to one another and a meta perspective is taken (de-roling process).
Then all clients meet again in a round with the therapist and the co-therapists. Everyone fills out an initial evaluation form, which also includes target achievement (in the form of Likert scales). Then, there is a round of debriefing in which all clients report how they experienced themselves in the game and whether they feel that they have practiced their target behavior. Then, there is feedback from the therapist, co-therapists, and the other clients. The amulets may be taken home as a symbol to remember the larp.
The players have to activate the portal. When they have achieved their behavioral goals, they can step through to the end of the game and the debriefing begins on the other side.
Some Thoughts on the Plot
In developing the CBT larp, we were of the opinion that a great deal of external pressure had to be exerted on the characters. This is especially true because, in most cases, the characters of the clients will exhibit very different attitudes, goals, and behaviors. In our opinion, a scenario is therefore necessary that builds up a certain pressure to cooperate. Based on previous test runs, it is our assessment that it is possible to design a therapeutic larp that can cover many different therapeutic goals through its plot and is not only suitable for one or two specific target areas, e.g., increasing empathy.
Which CBT techniques were included? In the described session 4, several of the techniques mentioned above can be found. Clients experience exposure to behavior that is foreign to them. They conduct behavioral experiments and can compare their fears with the actual reactions of those around them. Dysfunctional cognitions and basic assumptions are changed through corrective experiences. Reinforcement strengthens new behavior. And as described, the therapist is not only there to step in in an emergency. We have found that — insofar as the clients are basically stable — the therapists’ main task is to remind the clients of their behavioral goals and to give them tips on how to implement specific behavior in the game, for example: “Why are you actually carrying the luggage for the crew? Aren’t you a snooty nobleman?” This also parallels the role of the CBT therapist in an exposure exercise: to nudge clients repeatedly in the direction of the agreed-upon target behavior.
Session 5 and Session 6
Two more group therapy sessions off-game then follow as soon as possible after the larp intervention. Here it is discussed again which target behavior could be maintained and taken into everyday life and at which points the clients still have difficulties. Finally, the hobby of larp should also be “advertised” again, since we generally assume that leisure time larp also can be a healing resource (Lehto 2021).
Indications and Contraindications
We assume that CBT larp is basically suitable for all people with mild to moderate mental illnesses. Above all, however, larp is useful in the case of disorders that are based on problems in the areas of social skills and self-esteem. Contraindications are serious psychiatric disorders such as psychosis or severe depression. In our current research project, we have focused on Internet addiction because it often correlates with deficits in social self-concept (Leménager et al. 2020). At the same time, the larp setting could particularly appeal to MMORPG-dependent people who, according to the research, are otherwise often difficult to motivate for therapy.
Limitations and Difficulties
In our previous work with CBT larp, we noticed two difficulties:
Clients who intend to play strong and extraverted characters in particular benefit from this behavior in the game. Anyone who decides to become more reserved must be very actively rewarded by the therapist and co-therapist.
The larp intervention is very short to practice the new behavior. It is much longer than classic role-playing games in CBT and drama therapy, which is why we also believe in its effectiveness. But for the method to be successful in the long term, the larp intervention should be embedded in longer psychotherapy.
One aspect that I discussed in advance in a conversation with Katrin Geneuss from STAR Manufaktur (STARS-Projekt 2022) also remains to be critically examined: Just because we as larp enthusiasts think larp (as a method) is great does not mean it is for everyone who has not have contact with it before. In addition, the aspect of economic efficiency must always be considered. Therefore, the larp described here is designed so that it can be carried out relatively easily by a typical team in a psychotherapy clinic with one licensed therapist and three other therapists such as art therapists or sports therapists.
The Research Project
Finally, our research project should be briefly presented. As explained at the beginning, a medical treatment method must provide evidence of non-inferiority to other methods in order to be accepted in the public health system. From our point of view, CBT larp should not become a completely independent method, but should be used as part of CBT treatments as one of several techniques, e.g., in a rehabilitation clinic or in long-term behavioral therapy. Other techniques have already succeeded in doing this, such as mindfulness-based methods, by evaluating them as effective (see e.g. Raj et al. 2019).
We are currently conducting CBT larps and investigating whether the larp intervention reduces the severity of symptoms in mental disorders. For this purpose, the clients fill out established questionnaires from clinical psychology before and after the intervention. This then happens again several months after the larp. It is a so-called pre-post research design with follow-up examination. In this way, we want to carry out both individual case studies and larger quantitative comparative studies in the coming years. We are convinced that larp is an enrichment for psychotherapy and look forward to cooperation with other larp therapists.
Notes at the End
As a psychologist, I am used to two prejudices. These also fit the CBT larp theme.
“Psychology psychologizes everything simply because it can.” It is important for me to emphasize that larp continues to be primarily a leisure activity for me. In my opinion, it is a stroke of luck that larp can also be used as a therapy method. And it is logical that it can work, as I hope this article has shown. In the long term, however, I am of the opinion that a different term should perhaps be coined for this in order to distinguish it from recreational larp, just as Katrin Geneuss does with her educational larp (Geneuss 2019, 282).
“Psychology only examines what we already know anyway.” In the case of CBT larp, this is definitely true for larpers. Elektra Diakolambrianou writes very appropriately, “the fact that larp has psychotherapeutic and transformative potential is certainly not an arcane knowledge in the larp world” (Diakolambrianou 2021). In order to establish larp as a method in the long term, it is still important to prove its effectiveness.
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The smell of candles and chalk mingles with the scent of brimstone and incense as shadows dance around the geometric patterns of the sigil inscribed on the floor. In the center of which stands the looming figure of the infernal patron you wish to appease, its ancient name transcribed onto a scroll from the book of diabolical knowledge you keep by your side. You smile. The Demon smiles. You both know that this is exactly the point at which things get interesting.
Summoning demons is often given a bad reputation by people who do not appreciate the rare and special gifts given to us by the agents of the infernal. Rarely are we given an opportunity to cause chaos and calamity on a scale that will satisfy our need for destruction, and demons never fail to satisfy. They are fun, dangerous, and extremely good value for money. You can achieve a lot on your own; you can achieve a lot more with the aid of a diabolic patron.
For many of us the days of summoning looming monsters to fight off knights with swords are behind us. We live slightly more refined lives of hotel lobbies and hidden manor houses. Armies of the damned have been largely replaced with cults dedicated to sex and death, and our demon summoning practices have moved along with it. Where once we may have led rituals to summon vast diabolical monsters to fight armies, we now look for something more subtle, more pervasive.
That is not to say there is not a time and a place for an actual physical manifestation of supernatural malign intent; it certainly adds spice to any basement supplication orgy, we can assure you. These days we are more inclined to want to summon manifestation of demonic interference into our own chosen vessels. Today we explore the alternatives to creating physical gateways into hell dimensions and focus instead on the subtle arts of accepting evil into our soul.
Masks and Personas
Playing a character can be hard enough on its own without all of the extra baggage of supernatural possession. Even those who play thinly veiled versions of themselves wearing funny hats have to put some work into attempting to portray a personality that is different to themselves, even if they always seem to be roughly the same. Once we allow ourselves to become possessed, the demonic entity —cool as they may be— is an extra layer of complication we need to prepare for.
We suggest that having a clear understanding of the difference between the character you are portraying and the possession can help you be clear in how you are going to portray your new, even more exciting alibi for bad behaviour. Take the time to meditate on the persona of the character you are playing and the persona of the demon that you are handing over control to. The differences between the two are the things that are going to stand out the most so make a note of those differences and play the hell out of them! If you’ll pardon the expression.
Once you have a clear idea of those personality differences you can allow the demon to take up some residency in your own soul. Try to embody the physicality of the demon and how they will move your meat vessel through this world of exciting opportunities for evil. Don’t be embarrassed! Your demon is perfectly equipped to take the blame for all manner of absurd postures and walking gaits you decide to adopt. What will help is having a clear idea of the internal rhythm and tempo of the demon.
We will often repeat the name of the demon in our heads at a speed that suits the creature. Once we feel our thought processes match the tempo of the demon we can let ourselves go and allow the demon to run riot, which they will, every time. The important question is “How quickly?” For the more somnolent demons you can slow your pace down and adjust your breathing to match, lazily opening your eyes when your inner languid evil is ready to face the world. For a more galvanic transition into easily excited or hyperactive demons you can repeat the name in your head, speeding up with each repetition until you have no choice but to open your eyes with a scream.
A substantially different tempo and rhythm will often work on its own to emphasise the difference between demon and host, but we still need to be able to interact with other people. Being very clear about what the demon wants and how they want to get it helps us emphasise the differences between the host and the demon. The demon will rarely be that bothered by the impact of its desires on its host and will exploit the possession ruthlessly. This is your opportunity to create a catastrophic mess that will take hours for you to fix once the demon is done with you. Enjoy it while it lasts and feast on the mayhem. Don’t forget to cry when your character realises what the demon made them do; or at least pretend to be sad.
Circles and Words
The ritual is an important part of the process of allowing demons into your heart. Taking the time to prepare properly gives you the time to make sure that you are ready to channel multiple character personas at once. It also helps with the immersion into the roles if you have some sort of ceremony that can help focus your mind. These ceremonies do not need to be elaborate but having some sort of process can make the whole thing a little easier by giving you time to really think about what it is you will be doing once the ritual is complete.
Small cards, scrolls and books can be useful reminders of key information about the demons you are inhabiting if that is required. Usually the only thing that matters is how the demon changes the persona of your character, so you will only need some things to do while you are getting ready to perform the transformation. Establishing a space in which you can sit in order to do the summoning is a good start, with or without a circle of some sort. You can then close your eyes and effectively perform a diegetic workshop in which you welcome the new spiritual intruder into your heart and soul.
Turning our own body into a physical vessel for the transubstantiated soul of a malevolent spirit is thirsty work and not something to be undertaken lightly. Make sure you hydrate and take breaks if you need to. Once you have mastered the art of the single possession there are other exciting opportunities that await those looking to surrender their bodies to the dark powers. A straightforward possession is draining and difficult, but with enough preparation you can expand your demonic entourage to multiple demonic interventions.
Possession, Legion and Pandemonium
Legion is the practice of being inhabited by many demons. You may not know the names of all of the demons you have allowed to inhabit your soul, but this should not stop you from enjoying the experience. We have found it helpful to always remain aware of the tempo of the various demons to keep track of how they interact with people. Your somnolent demons will keep a slow, regular pace with their interactions, interrupted by lively galvanic demons who can burst into your interactions with screams and outbursts.
Play on the differences between them, occasionally letting out bursts of grief, outrage and upset from the shattered remains of your original character. There does not need to be many of them, two or three is typical, but don’t let that stop you from implying that there are many more in there. Make sure that amidst the chaos you are staying calm and in control yourself. When you need to take a break do so. I have never been in a situation where I am channeling demons where I cannot just collapse in order to collect my thoughts before returning to the drama, usually with a slow paced adagio demon dragging my body back into the fray. This also provides an opportunity for your friends to try to help you, which is always funny.
Should you wish to escalate this to a state of Pandemonium you will have demons seemingly coming in and out of you at random. Your body is no longer a tool or even a temple, it is now a playground that is inhabited as and when these creatures need it. Throw yourself violently between the different tools with ridiculous abandon, shifting vocal tone, tempo and physical at every opportunity. Try to maintain the impression of a body that is being controlled, while also staying aware of the broad agenda behind the possession. This is difficult for others to interact with meaningfully, so should be kept extremely short; it can create tense scenes where the host has lost control of their channeling.
Whatever happens, remember to be kind to yourself when it is over. Have that drink, take that rest, and recharge your batteries. In larps the only reason to summon all the demons is to enhance the drama for everyone else around you. If you do it well you can create a complex situation that you can then enjoy trying to get out of. The satisfaction of allowing the dark forces to take control for a short while is its own reward. Something you can consider as the smell of wax and incense fades, and you are left with nothing but fear, ruin, and the fading afterglow of an intoxicating rush of endorphins.
This article is published in the companion book Book of Magic: Vibrant Fragments of Larp Practices and is published here with permission. Please cite this text as:
Ford, Kol. “Summon All the Demons: The Exciting World of Larp Demonology.” In Book of Magic: Vibrant Fragments of Larp Practices, edited by Kari Kvittingen Djukastein, Marcus Irgens, Nadja Lipsyc, and Lars Kristian Løveng Sunde. Oslo, Norway: Knutepunkt, 2021.
You can have exceptional games without having to be or do anything exceptional. Does this sound strange to you? We are convinced that it shouldn’t. Basing ourselves on a shared larp experience, which we managed to make exceptional for ourselves, we want to show that you can create larp magic without making yourself or your story big or unique, and that everyone can find the magic in the mundane.
Enjoy the small moments
We think that one of the first big steps you, as a player, should take, is moving away from the idea of playing a larp as a series of scenes. Every moment is a scene, and the sum makes up the whole of the story. So instead of rushing to preplanned scenes, savour the spontaneous moments that occur. Enjoy the state of being your character, instead of simply attending a scene. As players we both strive to make our characters and their stories richer by enjoying the small, unplanned moments. In turn these moments become powerful and memorable scenes, even if they hadn’t been planned beforehand. As an example we will make a point of sharing stolen moments of quiet with our characters’ love interests that become all the more meaningful because they are small and intimate, and the emotions and impact these moments leave on our characters mean more to them than big speeches or grand gestures ever would. If you are ready to flow with your character and with the small moments that are offered to them, then the small moment of being escorted to a big event by someone dear to your character can become more impactful than the big event itself.
Additionally, it adds a lot of anxiety to your experience if you’re too focused on the big scenes. You will find yourself checking the time and stressing about not missing anything, while also probably worrying about whether you will be able to deliver the scene. In this mindset you will forget to enjoy the small moments, and you may even forget to just be your character. When you plan stories you can obviously also have scenes in them, and you can even plan for these scenes. But always remember that these scenes are not the aim – the aim is what the scenes could make you feel. If they stress you too much to embody your character, drop them, they do not have to happen.
Sometimes a larp’s arc requires planned scenes, but the time in between important plot points is not time wasted. We believe this time “in between” is in fact fundamental to building a meaningful story and character arc. Life is lived in the gaps as much as it is lived in the big moments, and we want to devote as much care and consideration to these gaps as we do to the big scenes. It might not be as flashy, but it can be just as important. People, and indeed characters, exist when things are quiet as well, so giving yourself the time to feel them out in the calm between the storms can make the entire experience seem that much more meaningful.
Give up on being big or unique
Sometimes the most interesting characters are the entirely mundane ones. Your characters don’t have to be larger than life at every turn to have an interesting and unique story, rather the contrary, in fact. If every character in the larp happens to be “the chosen one”, there can be much more play in being the most mundane character around.
We have often seen people concerned about creating a character concept that hasn’t been seen before, and we have certainly fallen into that pattern ourselves, but with such an approach you risk forgetting the most important aspect of character creation; playability. If your character is meaningful to you, does it really matter if it has been seen a thousand times before? There’s a reason the same stories and archetypes keep returning – maybe their stories are actually interesting enough to be retold. You, the player, are the one who makes the story unique, worthwhile, and entirely your own, by adding your flavour and interpretation to it. So instead of going out of your way trying to come up with a brand new concept, own your story and play it in your own unique way. In a way it can be liberating to let go of the pressure to create something never before seen, it can allow you to shift your focus to what you really want to play and actively draw on inspiration from others. When developing your character, look towards similar concepts you have seen others play and spend some time reflecting on what it was that drew you towards them, which aspects of them you liked. And then take them for yourself! Why not make use of all the cool things you have seen friends and co-players do in the past, taking all the best bits to create the coolest possible character for yourself? The old adage that great artists steal should apply to larpers as well. When looking towards others we are sure that, apart from inspiration, you will find parts you weren’t as keen on or wish would have been done differently. You have a chance to do it better, or at least how you would prefer it, and that in itself automatically makes for a unique character.
Next to letting go of the idea of creating unique and big characters, we equally want to argue for the importance of small moments and impactful gestures. When we played together at College of Wizardry 23 (2020) we created a lot of meaning in the relationships between our characters with very little. There were a lot of jabs and meaningful glances between our characters, and our entire conflict of betrayal and resentment was something our characters never explicitly talked about during the first half of the larp, but their small, bitter remarks towards and about each other, the looks of hate and anger between the two of them, and the unspoken defiance and blame were something we played on a lot. In turn, when our characters later reconciled the subtle changes in how they looked at each other and addressed each other made a big impact. In many ways they were acting the same, arguing about the same things they always had, but now they smiled instead of glaring, they helped each other instead of gloating. We don’t believe it was a difference that a lot of our co-players noticed, but that was never the goal; it was important for us. We believe these smaller gestures are too easily forgotten or downplayed, but they deserve our attention. A small gesture can make a big difference if it ties into your story and adds to the whole.
Lastly, taking small gestures and intimate play one step further, we want to highlight the powerful impact of conflicts and emotions left unsaid and paths not taken. As is also clear from our previous example, play can come not only from small gestures and subtle changes in behaviour, but also from the things that are not explicitly spelled out. You can shape a large part of your experience by internalising your character’s emotions and playing on not talking about them while still showing them – clearly or subtly. There is a lot of play on unspoken emotions, on not saying things that are clearly there, as this creates a tension other players can choose to interact with in the way their character would read (or misread) them.
An example of this type of play on unresolved tension and unspoken emotions is the experience we had together at Dawnstone (2019). We had agreed beforehand on a potential for romance between our characters, and while during the larp this romance never came to fruition, its potential and the resulting interactions had a big impact on the stories of both our characters. During the events of the larp, it became clear that our characters cared for each other – they had brief but meaningful conversations; when one screamed out in agony, the other was immediately by her side to help her; they would find each other for small shared moments. They never confessed their feelings for each other but kept floating towards each other for various reasons. In the end, it only took one sentence while looking into each other’s eyes to establish again what they could’ve meant for each other, and while that very small and short moment was only shared between two players, it was nevertheless incredibly meaningful to both of our characters.
Making your story matter — to you, not to an audience
At the end of the day, the most important person in your story is yourself. It shouldn’t matter if everyone sees a crucial moment or if no one does – if the moment held meaning to you, it was significant.
It’s easy to fall into the trap of thinking that bigger is always better. The more people see what is happening, the more play it creates, right? In our experience that is not always true, and some scenes may indeed give you more if no one is around. We suggest trying to consider what intimacy could add to a scene that you would lose out on if there was an audience. Perhaps you would like to really focus on one or just a few other players, and with more players around you would be too concerned with engaging them instead of playing off those important to the scene. Or maybe you want to go big and dramatic without worrying about stealing the spotlight. It is our experience that a smaller scene often has more room for all players to go big, as when fewer people have to share the spotlight there can be so much more of it to go around. Intimacy is something special and valuable. It can add a sense of importance to a scene that you made time for each other, and only each other, and that alone often makes a connection feel deeper and closer. Having a big impact on few people can do just as much for a larp as having a smaller impact on many people.
One example, and a memory we both cherish, of how moments in a larp can be impactful without being big or having an audience, is a scene we shared at College of Wizardry 23. We had created a story arc together around family, betrayal, and resentment that involved chronomancy, which led to us playing out one pivotal moment in our characters’ past/present between just the two of us. We were our own audience, and played for our own character development, and as such we ended up creating a very intense moment and story together. As we were the only ones who actually lived through all of it, this added aspect of intimacy or privacy made it even more powerful.
Conclusion
In this article we wanted to argue that you can create some of your most memorable, or magical, moments in larp without having big scenes, doing unique things, or being that one special character.
We shared our own experiences with creating compelling stories without having to impose anything on others and while staying small. When you shift your focus to being your character instead of doing things as your character, to living the story as well as the emotions and creating small moments and gestures, you can build a deep and impactful experience. It’s liberating and enhances your play to stop worrying about moving from big scene to big scene, or about the uniqueness of it. There’s no need to bring something new to a game each time, and it can create better play and a better experience to play on something that has been done before. Just remember to do so in a way that works for you, as you are in the end the most important person to your experience.
Often it isn’t necessarily the big scenes that we carry closest to our hearts after having played a larp, it’s rather the unexpected small moments, the unplanned occurrences, the intimacy. It’s in these mundane moments that the magic happens in a larp, and we hope we have inspired you to go out and look for it.
Cover photo: Image by RODNAE Productions on Pexels. Photo has been cropped.
This article is published in the companion book Book of Magic: Vibrant Fragments of Larp Practices and is published here with permission. Please cite this text as:
Bailly, Sandy, and Mia Kyhn. “Finding the Magic in the Mundane.” In Book of Magic: Vibrant Fragments of Larp Practices, edited by Kari Kvittingen Djukastein, Marcus Irgens, Nadja Lipsyc, and Lars Kristian Løveng Sunde. Oslo, Norway: Knutepunkt, 2021.
Can we design larps that produce paranormal experiences?
Summary
Paranormal experiences are characterized by a perception that something that was previously thought to be impossible has happened. The paranormal is often part of the fictional settings of larps. We can, however, use techniques and practices inspired by events in the real world to allow our larp participants to experience what it is like to have a paranormal experience. These techniques should only be used with full and informed consent, and only as a tool to allow participants to shape their own experience. The article lists possible techniques for achieving collaborative paranormal larp experiences, and gives a concrete design example of a larp inspired by real-world psychic espionage.
Introduction
What is the paranormal?
People have always experienced strange events. They may have had a dream that came true, seen a ghost or witnessed a highly unlikely coincidence. Even though many believe in the reality of supernatural phenomena, and many have had strange experiences,((Between one third and one fourth of the population has had a paranormal experience, based on surveys in European countries . The proportion is higher in the US, where around half report at least one paranormal experience (Haraldsson & Houtkooper, 1991). Another survey found that over one third of British adults reported at least one paranormal experience (Castro, Burrows, & Woolfit, 2014).))these kinds of events are still considered really weird. For example, if you see a person you know to be dead, or something happens exactly as you dreamed, you will probably be surprised no matter what your beliefs were previous to that experience.
The paranormal means that which is outside the normal. It refers to events that we cannot explain through known natural forces. For example, seeing a weather phenomenon you do not know the exact cause of would be a normal phenomenon, but feeling like you are communicating with an intelligent blinking light in the sky would be paranormal. Having a paranormal experience then means sensing or feeling something that breaks with how you usually think the world works.
This article is about creating circumstances that allow us to have these kinds of weird experiences – which I will call “paranormal” experiences. They are perceived as being outside the normal world of experience, and they are often interpreted to mean that something that is ordinarily believed to be impossible has happened.
I will only discuss paranormal experiences that do not have a psychopathological origin. In other words, experiences that arise from healthy human functioning and not as a symptom of mental illness.
It does not matter if the paranormal is really real.
Some argue that all paranormal experiences are misinterpretations of ordinary events, and others argue that they truly are supernatural. No matter what we believe about the origin of these experiences, they are real for the person having the experience in that moment. For example, you may happen to think of someone the second before they call you and get a strange feeling of premonition at that moment. Later on you may think it was just a coincidence and forget it happened, or you may think you had a genuine psychic experience. Whatever you decide later, the experience was real when you got the call. This experience is the focus of this article, not the question of what is fundamentally real.
The paranormal can be more than a background part of the larp setting.
Often, the paranormal is part of the fictional worlds that are used as larp settings – settings where demons, ghosts or prophecies are real. My suggestion is that larp can also approach the paranormal in a different way – by creating a space where the participants can play with belief and allow themselves to experience, if only for a second, something impossible happening.
Larp is sometimes seen as a way to access other kinds of experiences, and we have played with everything from the sensual to the horrifying. Why not also the impossible?
All larps aiming for weird experiences must have full and informed consent as the basis.
The degree to which the participants can allow themselves to believe in the paranormal is an important factor in allowing paranormal experiences to happen. I do not believe it is possible to do this with unwilling or uninformed participants. It would also be unethical to design a larp where you trick someone into believing something impossible has really happened. Larp must be based on consent, and allowing paranormal experience is not the same as just scaring the participants. Leave the tricking to the false prophets and fraudulent mediums, and instead embrace the unknown in collaboration with your participants.
General principles for allowing paranormal experiences
Do not use any magic tricks or deception.
The techniques described below do not involve any tricking in the form of magic tricks or lying to your participants. If the aim is to have a genuine paranormal experience, then any tricks or deception will lessen the impact. If you use methods that involve suggestion or aim to increase the likelihood of a correct guess, be transparent about this.
If you design your larp free of tricks or deception, then any participant that has a weird experience during the larp is more free to attribute the experience to something paranormal rather than trickery or unintentional information leakage from the organizers. Allow the participants to believe in the weirdness of an experience without looking for the secret to a trick or trying to uncover deception on the part of the organizers.
Give the participants tools to believe in the experience.
A person’s beliefs highly influence how they interpret their experiences. The degree of belief is also a factor in allowing oneself to have these kinds of experiences. This means that the larp participants should be given tools for having their characters believe in the possibility of paranormal experience as strongly as possible. They can create, or be given, characters that have strong beliefs.
This also means that it is useful to pay attention to the context that the characters are acting in. Context is very important for how experience is interpreted. A noise on a busy street goes unnoticed. A noise in a haunted house may be interpreted as a paranormal event.
Give the participants tools to use their imagination.
Larps often use external cues for supporting the imagination of the participants. However, when designing larps that allow for paranormal experience, it may be useful to also give special attention to the inner worlds of the participants. The paranormal is often associated with vague sensations, hunches or inner impressions. The inner world is a play area that has great potential, and there are many techniques for enhancing the imaginative power of the participants.
Larp designs that allow the participants to focus on their inner landscape may find it useful to emphasize the group aspect of the larp, rather than leaving each participant isolated. Merely imagining the same thing as the rest of a group may feel more powerful than doing it alone. The participants can also be allowed to communicate and play up each other’s sensations, impressions and hunches, and thereby further enhance the experience.
One way to bring attention to the inner experiences of the participants is to guide them in some form of meditation. Various kinds of meditative practices are common in modern larps. Having the participants focus on their immediate surroundings and breath may lead to a pleasant and relaxed state of mind. This could be a kind of intermediate exercise leading to more intense experiences, or it could be used with the aim of creating paranormal experiences in itself. Unusual physical and mental experiences also commonly occur when meditating, and may be interesting especially to those who are new to meditation.
Prepare to give basic emotional support.
For many, the paranormal is associated with feelings of anxiety and uncertainty. This association is formed both by popular culture and because naturally occurring paranormal experiences often happen in connection to powerful and sometimes negative life events. While the people who choose to attend an event that is clearly communicated as connected to the paranormal are probably prepared to immerse themselves in the experience, they may still experience unpleasant emotions. Prepare for allowing participants to choose their degree of engagement, and for a soft landing after the larp. Familiarise yourself with guides and best practices for larp safety, a good starting point is Koljonen’s (2020) fundamentals of larp design safety.
Techniques for allowing specific paranormal experiences
In this article, I will focus on three classic kinds of experience that are often investigated in the literature on the paranormal. From skeptics and debunkers to ghost hunters and self-proclaimed psychics, these kinds of experience are often reported and written about:
Extrasensory experiences or “being psychic”
Experiencing a strange coincidence
Sensing the presence of a ghost
Techniques for allowing extrasensory perception.
Popular fiction is teeming with representations of characters who can see the future or sense what is happening far away, and self-proclaimed psychics are common in contemporary media landscapes.
Extrasensory perception (ESP) occurs when a person appears to get information that none of the ordinary senses could provide. Extrasensory experiences often have content of strong personal and emotional significance, and they are often vague and give only partial information about the event to which they presumably refer (Watt & Tierney, 2014). The experiences range from the relatively mundane, such as thinking of someone the moment before they call or guessing the outcome of some event to more intense experiences such as dreaming of an event that happens the following day or hallucinating something that is happening far away.
It is also possible to have second-hand ESP experiences by having information about oneself guessed by another person. This can be from a person claiming to be psychic, or it can be that a friend had a strange dream that fits very well with current life events.
Everybody guesses correctly once in a while, but what makes ESP experiences stand apart is the sense of wonder and impossibility that usually follows the experience. The emotional reactions to these experiences vary, with the most typical being happiness or anxiety (Watt & Tierney, 2014).
In a larp, participants can experience receiving information psychically through:
The possibility of guessing something.\
From 1983 to 1989, the parapsychologist Charles Honorton and his colleagues conducted one of the largest studies of ESP done to date (Bem & Honorton, 1994). Their method was to place two people, “sender” and a “receiver”, in two separate, acoustically isolated chambers. The “sender” looked at a randomly selected visual target, and the “receiver” was given the “Ganzfeld procedure”. This means that the person was reclining in a chair with translucent ping-pong ball halves taped over their eyes while a red floodlight directed towards the eyes produced an undifferentiated visual field, and white noise played through headphones to produce an undifferentiated auditory field. The receiver was instructed to pay attention to any images coming to mind, and to report verbally their thoughts. This went on for half an hour, and at the end the receiver was asked to guess which of four targets the “sender” had been looking at. At the end, the sender and receiver met and the true target was finally revealed.
While it may be too complicated to set up such an elaborate laboratory for a larp, it gives an example of what kinds of situations parapsychologists have created in order to facilitate ESP. Some participants reported imagery that aligned quite well with the target, and the experience of seeing the target revealed at the end must have been quite powerful for some of the participants.
By setting up situations where the participants may guess something correctly, you can make it possible for them to experience ESP. The more detailed, unlikely or obscure the target of the guess is, the more likely it is that someone who guesses it correctly will feel like they received the information through paranormal means.
Imagining something that may have relevance in the future
In 2003, a group of 47 people attending a “remote viewing” workshop attempted to imagine the circumstances under which Saddam Hussein would be found (Schwarz, 2018). They went through a series of exercises prompted by the instructor such as visualising various features of his person and surroundings. The participants then drew their impressions as best they could, and the workshop instructor Stephan A. Schwarz compiled a list of “consensus” impressions as answers to a series of questions. When Saddam Hussein was found about a month later, Schwarz compared the answers to the actual circumstances and was struck by what he believed to be close similarities between the participants’ guesses and the outcome.
The group exercise led by Schwarz is one example of trying to imagine something that may be relevant in the future. By asking the participants to imagine what will happen later in the larp, you can make it possible for them to experience precognition or sensing the future. Making more specific predictions will make it seem more unusual if any of the predictions come true. This technique might be relevant for a larp where there is a lot of uncertainty or where parts of the larp take place in an environment not fully controlled by the organizers. For example, the participants might imagine events that could occur, followed by walking around the city in a pervasive larp.
One important note about Schwarz’ workshop: The participants were asked if they would like to try and “find Saddam Hussein”, and could opt out. In fact, about a dozen of the participants did so. Make sure that your participants are aware of and comfortable with what the larp will explore.
Being the target of cold reading
“Cold reading” is a deceptive psychological strategy used to give, what seems to be, a convincing psychic reading (Rowland, 2002). Cold reading is not the same as simply guessing. It is a set of techniques to move from general to more specific statements in a conversation, and it requires conscious effort from the person doing the reading. Most people can learn the basics of cold reading, and it’s not unlikely that the recipients of cold readings experience the reading as a paranormal event. Cold reading is per definition deception, but that does not mean it cannot be used in a larp based on informed consent. Even if the participants know that cold reading is being used they may still feel that some guesses are more correct than they “should” be – after all, that’s the whole idea when using specific cold reading techniques.
The technique can be used in larp if there are enough facts established about the character being given the reading that it makes sense to guess correctly. It can also be used before the larp to prime the participants for experiencing something paranormal. If cold reading or a similar technique to increase the likelihood of guessing correctly is used, make sure to inform the participants in advance.
Techniques for allowing weird coincidences
Unrelated events coinciding in a meaningful way are often portrayed in fiction as a sign from God or destiny that a course of action is right or that the hero of a story is on the right path. In real life, many of us experience weird coincidences that have personal meaning (Coleman, Beitman, & Celebi, 2009).
These can be small events that merely seem a bit strange, such as hearing a favorite song on the radio immediately after receiving good news or seeing a meaningful phrase repeated several times in a row on social media. They can also be connected with big decisions or life-changing events such as “miracle” coincidences where unlikely events prevent fatal accidents, or a chance meeting that propels a career to the next level. One important component of a weird coincidence is how it makes the person experiencing it feel. Some may feel like the universe is perfectly in harmony in a single moment, feel dizzy or disoriented, or feel like they’re dreaming.
In a larp, weird coincidences can happen when:
Elements line up in an unusual and meaningful way
Experiencing that different external events line up in a way that seems to fit perfectly for your story or character can be experienced as a paranormal event. In real life, these kinds of events are often associated with meeting people in unlikely places, such as meeting your neighbor on vacation on a remote destination. If you are designing a larp with a very large playing area such as a city, these kinds of coincidences may occur.
Another kind of common event is seeing meaningful or recurring images or text. One example is the frequency illusion, where an obscure phrase or idea is encountered many times in a short period of time. Another example is seeing images or text that strongly relate to what you are currently thinking or doing, such as seeing someone post just the recipe you were looking for on social media. In a larp, these coincidences can be encouraged by including complex environments with many small details. For example, you may include a screen that shows random wikipedia articles, or randomly generated sentences may appear in an app that gives the characters advice.
The participants interpret random events as signals from the universe
The series “Hellier”, available free on YouTube, is an example of a group of people who follow strange coincidences wherever they lead. In the series, a group of paranormal investigators investigate what they at first interpret as an appearance of alien creatures. However, as the investigation proceeds they interpret a wide range of events as signals from the universe that they are investigating a greater mystery. The mindset of these investigators allow them to experience otherwise ordinary events (such as finding a tin can or a balloon) as paranormal.
One way to enhance the feeling of random events as meaningful is to guide the participants in interpreting everything as signals from the universe to the character. This could mean following weather patterns, seeing symbols in maps or simply exploring an area in great detail while interpreting the findings as signals. As the reading of these signs lead to the characters taking action, the signs may seem like meaningful guides for the character’s journey.
Techniques for allowing the perception of ghosts
Hauntings and visits from the dead have been the focus of a great number of works in popular culture – both in fiction and in ghost-hunting series presented as nonfiction. Experiencing communication with departed loved ones is the least common of the three kinds of paranormal experiences discussed in this article, but one representative survey in Great Britain still found that around ten percent report having had this experience.
People who sense what they perceive as ghosts report a wide variety of experiences. Common varieties include a feeling of something being present, temperature change and strange sounds and smells. In some cases apparitions are seen, either clearly or as vague shadow-like figures (Wiseman, Watt, Stevens, Greening, & O’Keeffe, 2003).
In a larp, participants may experience sensing a ghost through:
Interpreting sounds and images as signals from ghosts
Participants can experience stimuli that allow them to easily imagine “something” being present. This can allow them to sense the presence of ghosts or other entities. The stimuli can be vague sounds such as white noise or short random clips from radio stations. It can also be visual impressions such as shadows or points of light.
The near-death researcher Raymond Moody is famous for his “psychomanteum”, a large mirror with dim lights on either side. When one sits with this mirror for a while, it is common to experience slight hallucinations. Moody used this for an apparently successful kind of grief counseling, where the bereaved were given the opportunity to believe that they were contacted by deceased dear ones (Moody, 1992). A similar technique may be used in larp to allow participants to feel like a ghost is nearby.
Participating in a seance
Seances are well-known through ghost stories and horror movies, and are often associated with fear and negative outcomes. However, contemporary spiritualism is usually more oriented towards positive emotions and the hope of survival after death. Many of the techniques used in contemporary seances can be useful for larp designers. This includes fostering a positive, creative and “party-like” atmosphere before the seance, encouraging openness to whatever may occur during the seance and ritual techniques during the seance itself.
Wiseman, Greening, and Smith (2003) document cases of paranormal experience in seances using suggestion. They hired an actor to play the medium, and he made clear at the start of the seance that he did not possess any mediumistic powers, and would simply guide the participants through the seance. During the seance, the actor made suggestions of paranormal events such as that a table moved. These suggestions led several of the participants to experience what they saw as paranormal events. In fact, about a third reported after the seance that the table had moved. Several participants also indicated that they had experienced the kinds of strong sensations and psychological states often associated with paranormal phenomena, such as feeling a strong sense of “energy” or smelling something unusual. One approach to larp design could then be to simply give the participants the opportunity to conduct a seance. This may in itself allow them to experience weird phenomena.
Another possible source of inspiration is “the Philip experiment”, where a Canadian group of parapsychologists imagined that they believed in a ghost, and called to him every week for several months (Owen & Sparrow, 1976). After a while, they reported physical phenomena including hearing knocking sounds and seeing the large seance table move around the room. This paranormal experience created through a structured process of make-believing in a ghost may also be achieved in a larp.
Visiting haunted environments
Places known to be “haunted” may more easily allow experiences associated with sensing ghosts. Experimental research suggests that at least some of the reports of sensing ghosts arise from factors in the environments where the ghost was sensed. This could simply be that the environments are cold, draughty and include sporadic, unusual sounds (Wiseman, Watt, Stevens, Greening, & O’Keeffe, 2003).
Some researchers have also suggested environmental factors such as local magnetic fields or radioactivity. In recent years, many have paid special attention to low-frequency sounds or “infrasound” (Parsons & Cooper, 2010). Some research suggests that exposure to this kind of sound may lead to feeling a sense of presence, experiencing temperature changes and seeing vague peripheral hallucinations. Haunted environments may then be places where these kinds of sounds occur naturally.
Allowing larp participants to visit such environments may allow them to more easily sense ghosts or other entities. Of course, the safety and legality of the visit should always come first. A serious larp organizer should have little difficulty getting access to a comfortable but haunted hotel or similar place.
The larp Controlled Remote Viewing (2020) by the artist Mark Durkan and myself is an example of a larp that uses several of the techniques described above to open up the possibility of experiencing being psychic.
In this larp, the participants take the roles of characters joining the first session of a training programme for enhancing psychic potential. The goal of the larp is to give the participants a practical impression of what techniques real-world government agencies have historically used to train psychic spies. The larp also allows for the possibility of experiencing real ESP in the form of correctly guessing an image hidden in an envelope. The larp is designed to be run in a black box and takes three to four hours from start to finish. I will outline some important design choices we made for the various phases of the larp.
Before the larp: Real ESP targets and double-blind selection
Before the larp, we give a person who will not be present at the larp access to a database of several hundred images that were historically used in a psychic espionage training programme (the “Stargate programme”). This person chooses a set of targets, prints them and seals them in brown envelopes. This means that neither the larp organizers nor any of the participants know what the targets are, except that they are images of places on Earth. This means that if any participant comes close to guessing the target during the larp, they are more free to attribute the guess to ESP rather than trickery or unintentional information leakage from the organizers. This is clearly communicated to the participants.
Pre-larp briefing: Clear communication and safety measures
When the participants are gathered for the larp, we start by stating that our goal is to re-create historical training programmes and explore how using a character as an alibi might generate an ESP experience. We then list the various techniques we will use in the larp and give special attention to how the participant may bring themselves out of any unpleasant experience. We also make clear that they can leave the room at any time, and that we will be available for a chat after the larp. We focus on making sure that the participants feel that they are in control of how they make use of the lightly consciousness-altering techniques that we use.
Pre-larp workshop: characters with strong paranormal beliefs and a guided visualisation of a paranormal experience
The participants are given characters who have a strong belief in the paranormal. This is both stated in the character description and reflected in a set of “test scores” that the characters are given at the beginning of the larp. These scores are explained before the larp, and are presented as results from real-life psychological tests showing high scores on items that have been associated with ESP ability, such as a high degree of belief in the paranormal.
The participants are also invited to a guided visualisation of the characters paranormal experience. This is done by first guiding the participants to a state of heightened focus and then asking them to imagine a strange event in the characters life unfolding. The participants are guided by open questions about the event and are asked to use hand movements as visual feedback to the larp organizers about their progress in imagining the event. The visualisation technique relies on continually affirming that the participant is in control of the experience at all times. We also use inviting and open language, allowing the participant to choose to imagine the event in great detail or to skip over all or parts of the event.
The aim of this is to give a strong sense of what it is like to be someone who has experienced weird things and who believes in the possibility of ESP.
During the larp: Use of sensory homogenization to enhance imagination
During the larp, the characters sit for approximately ten minutes with white covers over their eyes, a strong red light focused on their faces and loud white noise from a set of speakers. The aim is to enhance the participants imagination and possibly allow for light auditory or visual hallucinations, making it more easy for the participants to imagine the targets that they will later try to guess.
During the pre-larp briefing we test this method by asking the participants to sit in a short practice session and calibrate the level of light and noise that we will use during the larp. We also make clear that they can remove their eye covering if they feel uncomfortable.
During the larp: Guided meditation and creative exercises
During the larp, the characters try to guess the image inside a sealed envelope. To facilitate this, we invite the participants to focus their breath and enter a state of calm focus. Then they draw a series of increasingly complex shapes, culminating in a drawing that incorporates the elements they have created and that aims to represent the target. After this, the envelope is opened and the characters discuss their performances.
The aim of this technique is to allow all the participants to slowly build a repertoire of shapes and impressions that they can draw from to compose an image. Clear shapes and textures makes it easier to discuss the drawings after opening the envelopes, and allow for the possibility of guessing parts of the target.
After the larp: A short de-roling, round of impressions and the possibility to talk more
After the larp has ended, we facilitate a short exercise to leave the character behind and invite the participants to sit in a circle and share a short sentence or two about how they are feeling right now. After this, we hang out for a while and make ourselves available if any of the participants want or need to talk.
The purpose of this is to give a slow landing after the larp and to be able to detect if any participants have had an emotionally unpleasant experience. We do not expect this larp to be particularly disturbing for the participants, but we acknowledge that the paranormal may evoke feelings of anxiety. We therefore wish to help the participants have a pleasant and calm ending to the larp.
Conclusion
I have outlined some general principles and techniques for allowing paranormal experience in larp. Larp is sometimes seen as a way to access a variety of ways of experiencing the world. The larps that are organized around the world today are filled with all kinds of unusual experiences, and allow the participants to explore areas of themselves that may be hidden in everyday life. With the ideas and techniques in this article, we may now also design larps that allow us to experience the impossible.
Bibliography
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Cover photo: Image by Tumisu on Pixabay (cropped).
This article is published in the companion book Book of Magic: Vibrant Fragments of Larp Practices and is published here with permission. Please cite this text as:
Bruer, Erlend Sand. “Paranormal Experiences in Larp.” In Book of Magic: Vibrant Fragments of Larp Practices, edited by Kari Kvittingen Djukastein, Marcus Irgens, Nadja Lipsyc, and Lars Kristian Løveng Sunde. Oslo, Norway: Knutepunkt, 2021.
Can the use of live action role plays (larps) be beneficial in the leadership training at the Royal Norwegian Naval Academy (RNNA)? This is the question I asked myself the autumn of 2019, as I began the work with my bachelor thesis in Military Studies, Operational Branch. Having played and designed larps since the summer of 2010, personal experience told me that larps hold great potential for personal development. At the same time, I missed more opportunities for practising leadership skills in my own education at the RNNA. To find an answer to the question above, I designed five larp sessions and ran them with the class of 2019-2022 at the RNNA. This article seeks to present what I found in my bachelor’s degree with a main focus on the larps.
Cadets on board the tall ship Statsraad Lehmkuhl participating in a larp session. Photo by the author.
Introduction
Military personnel are required to perform in times of crisis and war. These situations are characterized by complexity and uncertainty (Boe, 2016). Because the situations are too vast for one person to grasp alone, teams become necessary. For a team to function under such circumstances, the teamwork has to be robust (Sjøvold, 2006). This requires the team members to be capable of showing role flexibility. In this context, role flexibility refers to 1) the ability to read a situation and choose the appropriate behaviour to move the team towards their goal and 2) the range of behaviours one can comfortably choose from (Sjøvold, 2007). In order for a team to reach its full potential, four functions – nurture, control, opposition and dependence – must all be in harmony. Every team member should ideally be able to exercise behaviour that supports each function (Sjøvold, 2014).
Figure 1: The Balance of the Basic Group Functions in the Systematizing Person-Group Relations Model.
Educating officers who are capable of being role flexible, is however not a given. The natural tendency for members of newly formed groups is to fall back on roles they are comfortable and familiar with and staying there (Sjøvold, 2006). In this context, a role refers to Endre Sjøvold’s explanation of the word: “In an interaction, we have certain expectations regarding how others should behave. Such expectations of behaviour is called a role when they fulfil certain basic functions in a group” (Sjøvold, 2006). The pressure to succeed during training at the RNNA is great. This leads the cadets to fall back on behaviours and leadership styles with which they have previously had success, as opposed to trying new angles. This social pressure and the fear of failing hold the team members back from going outside their comfort zones, and thus hinders them from widening their behavioural spectrum. When this happens, a team’s success will consequently usually depend on one or a few strong team members who keep the team together (Sjøvold, 2006). I hypothesised that larps could be a solution to the challenge of developing role flexibility, as it offers a way to remove the barriers that hold team members back.
In a larp, the participants play out fictitious characters. The characters might inhabit traits that the participants want to practise or explore (Waade, 2006). By giving the cadets the alibi of a character within a fictitious context, the social pressures connected to the cadets’ personas can be removed. The responsibility for any failures within the larp falls on the characters. This can offer the cadets a safe arena to practise in, and adds a framework for direct feedback. When the social pressures that normally hold the cadets back were removed through larp, I hypothesised that they would dare to challenge themselves in roles with which they were uncomfortable. This in turn, could lead to them developing their role flexibility and make them robust members of their teams.
I worked with three hypotheses:
The cadets will become more role flexible after completing five larp sessions.
The cadets who are positively inclined towards the larp sessions and choose to play characters that challenge them will have the greatest development in their spectrum of behaviours.
The cadets who are positively inclined towards the larp sessions will have the greatest development in their ability to observe situations and select an appropriate behaviour.
Limitations
Due to the scope of the thesis, it was not possible to examine the long term effects of the larp sessions, which might differ from the short term results. Even though it is likely that the role plays had other effects than those on role flexibility, these are not examined here.
Research Process
Table 1: Timeline showing the research process
The research process began in December 2019. I designed many alternative larps scenarios with the goal of helping the cadets develop their ability to show role flexibility. Due to practical reasons, the sessions had to be run aboard the tall ship Statsraad Lehmkuhl while it crossed the Atlantic Ocean. The sessions were executed with the first year students in the class of 2019-2022, 64 students in total, 9 women and 55 men. They were divided according to their already existing teams of 7-8 members, which they remained part of for the duration of a year. Each team consisted of one woman and the rest men.
The framework for each session was as follows:
Goal: increase the participants’ role flexibility Purpose: educate capable officers Number of participants: 7-9 Target audience: military cadets with no prior experience with larp or theatre Time: 70 minutes Location: one room with a table and chairs
The tall ship Statsraad Lehmkuhl. Photo by the author.
In the end, the strict time constraint led to a design that focused almost completely on role flexibility, cutting away any elements not contributing to this. On January 27th 2020 two of the scenarios I chose were playtested with 16 students at Metis High School in Bergen. Though the high school students were younger than the cadets and not organized in teams the same way, the playtest still gave a general feel for how a group with no prior experience with larp would react to them. Through a questionnaire filled out by the students and an in-depth interview with one of them, valuable feedback was acquired, and the sessions adjusted accordingly. One of the larp sessions was playtested a second time on February 1st 2020 at the Norwegian larp festival Spillerom. These participants were all experienced larpers. Feedback was also received from this group, and some final adjustments were made.
The results of all the planning were three scenarios that were played over five larp sessions with each team. Every larp session consisted of a workshop, a larp and a debrief. During the larps half of the team played characters, while the other half trained observation skills. The participants who trained observation skills received an observation form written for one character they were going to pay special attention to, and took notes during the larp. The workshop and debrief were the same for the whole team. I personally ran all of the sessions. I played the role of “supervisor” in the larps, assigning the characters a task at the beginning of the larp and requesting a solution at the end. Sometimes a superior officer would sit in and provide additional feedback during the debrief.
Table 2: The structure of the larp sessions
The characters were written with one of the four base functions – nurture, control, opposition or dependence – at its core. The character sheets were one-pagers containing a character name; a “title” describing the type (for example the grandparent, the analytic, the inspirator, etc); a base function (nurture, control, opposition, etc); three keywords (business-like, effective, conforming, etc); two personal goals (keeping things the way they have always been, become the new boss of the company, etc); relations to the other characters; and finally a list of suggested actions (mimic others, ask how they are feeling, give praise, help and comfort, give a hug, etc).Typical traits from each function were exaggerated.
The scenarios were set in civilian settings, and were themselves designed to not take too much focus; the main focus was on practising the behaviours connected to the function each character represented. During the workshop, I gave a short presentation of each character. The cadets could then choose which character they wanted to play, and were encouraged to pick characters they thought would challenge them. They also made suggestions for what roles their teammates should practice based on their areas with potential for improvement. However, there were a limited number of characters for each larp, so everyone didn’t get the character they wanted the most every time.
The debriefs were an important part of the sessions, as a lot of learning happens when we reflect on past experiences (Lindholm, 2006). In this part, the cadets shared reflections from the scenarios and got feedback from the observers on points where they had succeeded in portraying their character. I also shared my own observations, and encouraged discussion around certain situations and topics. We tried to relate what happened in the larp to situations in real life where similar issues could arise, and how these could be handled.
Table 3: Overview of the five larp sessions each team participated in
Research Design
In order to determine the effects of the larp sessions, I used a pre-test post- test comparison-group design. I compared the development of two classes. The class of 2019-2022 participated in the five larp sessions. The class of 2018-2021 was used as a non-equivalent control group. The two classes included 124 cadets in total, and 116 of the students consented to their data being used in the research (including all the cadets from the class of 2019-2022).
Before the larp sessions, a Systematizing Person- Group Relation (SPGR) test was performed. The SPGR method is an operationalization of the spin theory and can be applied as a tool to illustrate the dynamics in a group. The spin theory perceives group dynamics as a balance phenomenon. It states that there is no one group dynamic that is ideal; the context is what determines which dynamic is useful in any given situation. In order for a team to reach its full potential, four functions – nurture, control, opposition and dependence – must all be in harmony (Sjøvold, 2014). SPGR tests have been used for several years at the RNNA to map the group dynamics within the teams and as a starting point for discussions around the topic. The test itself consists of a form where the team members rate how often they have observed certain behaviours in each other since the last test. Based on these ratings, each team member receives a score. This score can be represented in a coordinate system with an x, y and z-axis. A high z-score is considered desirable, as it signifies influence within the team and an ability to balance the four different functions within the group – nurturing, dependence, control and opposition. Sjøvold describes a high z-score as an indicator of robustness and role flexibility within a group (Sjøvold, 2006). The z-value was used as a measurement for role flexibility in the research.
The cadets filled in a questionnaire after the larp sessions. This consisted of 23 questions, and was designed to evaluate the effectiveness of the training in addition to getting feedback on how to improve the sessions in the future. Some days after the last larp session, a second SPGR-test was performed.
One of the teams playing a larp. They have their character sheets with suggestions for actions in front of them, most using them actively during the larp. Photo by the author.
Results and Discussion
This part presents the most central results from the research, and a short discussion on each hypothesis. If the reader wishes more details, please refer to the bachelor’s thesis this article is based on (Jensen, 2020).
Hypothesis 1
“The cadets will become more role flexible after completing five larp sessions.”
To determine if there had been any significant development in the ability to show role flexibility in the class of 2019-2022 – the class which took part in the larp sessions – as a whole, a paired samples t-test was carried out. The mean score on the z-axis was higher on the second SPGR-test (M= 0,88, SD = 3,124) than the first SPGR-test(M=0,27, SD=3,497). The difference was statistically significant***, with a mean increase of 0,609 of the z-score, CI[0,263, 0,956], t(63)=3,514, p<0,001, d=0,44. This means that a statistically significant development in the ability to show role flexibility had taken place in the class of 2019-2022 as a whole.
Figure 2: Visual representation of the mean z-scores of the class of 2019-2022 before and after the larp sessions.
To examine if this development was statistically greater than in the class of the previous year, 2018-2021, an independent samples t-test was performed. This test did not yield any significant difference in the development of the z-score in the class of 2019-2022 (Mean score=0,61) compared to that of 2018-2021 (Mean score=0,73), showing a mean difference of 0,12. This could indicate that the larp sessions had little or no influence on the class as a whole, and that hypothesis number 1 should be rejected.
Nevertheless, this cannot be concluded with certainty. There are several examples of previous classes at the RNNA where development has differed greatly between classes, in spite of seemingly similar frameworks (Nissestad, 2007). Furthermore, 40,6 percent of the cadets reported that their spectrum of behaviours had been broadened as a result of their participation in the larp sessions. 65,6 percent of the cadets reported that their ability to observe other cadets had improved as a result of their participation in the larp sessions. These numbers indicate that the development the cadets experienced not exclusively could be attributed to other factors on board.
Figure 3: Visual representation of the responses to the statement “My spectrum of behaviours has been broadened as a consequence of my participation in the larp sessions”.
Figure 4: Visual representation of the responses to the statement “My ability to observe the other cadets aboard has improved as a consequence of my participation in the larp sessions”.
Based on this, it was concluded that hypothesis number 1 should be partially accepted.
Hypothesis 2
“The cadets who are positively inclined towards the larp sessions and choose to play characters that challenge them will have the greatest development in their spectrum of behaviours”
Those who are motivated in a learning situation are prone to learn more, and so I hypothesised that the cadets that felt positively inclined towards the larp sessions would learn more than those who felt negatively inclined (Volet & Järvelä, 2001). Furthermore, a prerequisite for broadening the behavioural spectrum is stepping outside one’s comfort zone (Sjøvold, 2007). Due to this, I also included that the cadets who felt challenged by the characters they played would develop the most.
The second hypothesis was examined using both results from the questionnaire and the SPGR-tests. I worked with four groups of cadets, those who were:
Negatively inclined towards the sessions and played roles that were not challenging (N=16)
Negatively inclined towards the sessions and played roles that were challenging (N=6)
Positively inclined towards the sessions and played roles that were not challenging (N=10)
Positively inclined towards the sessions and played roles that were challenging (N=28)
A Kruskal-Wallis H test was conducted to determine if there were differences in self-reported broadening of the behavioural spectrum between four groups of cadets (Figure 3, 1=completely disagree, 5=completely agree). This data was acquired from the questionnaire. The test revealed a statistically significantly difference between group a) the cadets who were negatively inclined towards the sessions and played roles that were not challenging (Median = 2,50), and group d) the participants who were positively inclined towards the sessions and played roles that they found challenging (Median=4,00), p<0,0005.
Figure 5: Visual representation of the distribution of the responses from figure 3 according to the four groups.
Figure 6: The median and mean scores in self-reported broadening of the behavioural spectrum, showing values from figure 5.
A mixed two-way ANOVA examining the development of the ability to show role flexibility among various groups using the z-score as the measurement showed similar results. This data originated from the SPGR-tests. The results are illustrated in the figure below.
Figure 7: Graphs displaying the mean z-scores in the different groups before and after the larp sessions.
Figure 7 shows us that the groups who felt most challenged by the characters they played also had the lowest z-scores to begin with. This might indicate that the larp sessions in their current form are most beneficial to those with the least developed ability to show role flexibility to begin with. A general linear model procedure for the simple main effects of time showed that group d) the positively inclined and challenged cadets, saw a statistically significant*** effect of time on the z-score, F(1, 27)=18,481, p<0,0005, partial η2=0,406. This means that group d) was the only group which had a statistically significant development from the first measurement to the second.
Figure 8: The same z-scores as shown in figure 7, here in greater detail.
This data shows us that a statistically significantly greater development happened in the cadets who were positively inclined towards the larp sessions and who played characters that challenged them compared to the negatively inclined cadets who played characters they found unchallenging.
This leads us to the conclusion that hypothesis number 2 should be accepted.
Hypothesis 3
“The cadets who are positively inclined towards the larp sessions will have the greatest development in their ability to observe situations and select an appropriate behaviour.”
Like in hypothesis number 2, it was predicted that the participants who felt motivated would learn more during the sessions. A Mann-Whitney U test showed statistically significantly** higher self-reported observation development scores in the positively inclined cadets (Mdn= 4,00) compared to the negatively inclined cadets (Mdn=3,50). The numbers are from figure 4, “My ability to observe the other cadets aboard has improved as a consequence of my participation in the larp sessions” (1= completely disagree, 5 = completely agree).
Figure 9: Population pyramid from the Mann-Whitney U test, showing the distributing of the answers to the question in figure 4 based on inclination towards the larp sessions.
Figure 10: The numbers from the independent-samples Mann Whitney U test illustrated in figure 9.
These results are based on the cadets’ self-reported development, and a weakness is that they could be influenced by personal biases. However, the results seem plausible based on learning theory and logical deduction.
Based on this, it was concluded that hypothesis number 3 should be accepted.
Benefits other than those concerning role flexibility
As stated in the limitations, the scope of the article does not leave much room to examine the other possible benefits of the larp sessions other than those concerning role flexibility. It should however be mentioned that 78,1 percent of the cadets probably or definitely would recommend the larp sessions to another cadet if asked. As this number is much higher than those who reported to have had benefits concerning broadening of the behavioural spectrum and the ability to observe, it suggests that other benefits were experienced. Indeed, gaining a better understanding of the spin theory, acquiring new perspectives and achieving a greater understanding of group dynamics were reported in the questionnaire by several cadets when asked what they learned from the sessions.
Figure 11: Visual representation of the responses to the statement “I would recommend the larp sessions to another cadet if asked” from the questionnaire.
Conclusion
The following was concluded in regard to the hypotheses:
The cadets will become more role flexible after completing five larp sessions
=> Partially accepted
The cadets who are positively inclined towards the larp sessions will have the greatest development in their ability to observe situations and select an appropriate behaviour
=> Accepted
The cadets who are positively inclined towards the larp sessions and choose to play characters that challenge them will have the greatest development in their spectrum of behaviours
=> Accepted
Based on this and the fact that almost four out of five cadets would recommend the larp sessions to another cadet if asked, the answer to the research question is:
Yes, the use of larp can be beneficial in the leadership training at the RNNA.
Considering the conclusion, my recommendation was to keep the larp sessions in the training of future cadets at the RNNA. Based on the feedback from the cadets, I also recommended some changes to the sessions. These changes included creating five unique scenarios instead of replaying two of them. By replaying the scenarios with different players, I had hoped that recognizability and repetition would promote learning. However, as the cadets pointed out, this effect was achieved by having recognizable characters. Furthermore, the cadets desired more characters to choose from in each scenario, so everyone could practise the traits they wanted. I think this would be very interesting to try, though I have some reservations as this would make for some very unpredictable dynamics within the larps. The only way to know if it could work is to try! Finally, I recommended exploring the possibility of including more subject matter learning into the scenarios. I think this could help motivate a greater part of the cadet mass to participate, though I would only advise adding more to the scenarios if more time is allowed. My main concern with including more subject matter or making the scenarios more like a military mission is the challenge regarding staying in character with so little time to prepare. Keep in mind that each session only lasted 70 minutes in total. I worry that scenarios that are too personally engaging might lead the players to “play themselves” instead of the characters provided, thus missing out on the role flexibility training. However, I think more complex and relevant scenarios are a great idea with enough time to get properly into character!
Musings from the Author
I would like to round off this text with some personal thoughts on the subject of using larps for training personal development. I think most larpers can agree that larps can be great arenas to go outside the limits we set for ourselves in our everyday lives and to try new or challenging things. Having the alibi of a character, and thus this character to blame for our mistakes while within the setting of a larp, can feel very liberating. It can allow us to try things we would most likely never do as “ourselves”. Having experienced personal growth from many larps that were never designed for this purpose specifically made me wonder what would be possible to achieve when actually designing for personal growth!
The edu-larp scene has of course already explored this to some degree. It has previously been argued that a well-designed edu-larp can train several skills at once: both subject matter skills and social skills. I very much agree! However, it is my impression that subject matter often gets priority in edu-larps, as these results are considerably easier to measure. To promote the incorporation of personal growth into larps, I would like to share these two reflections that I made after writing my bachelor’s thesis.
Developing social skills can be very daunting, and so we as designers need to help the players get the hang of it! To help the players in my larp sessions, I made lists in the character sheets containing concrete actions that their characters could take during the larps. In my experience, experienced larpers don’t use their character sheets for support as much as new larpers. This was clearly illustrated during the playtests. One of the most distinct differences between these two groups was that the experienced larpers almost didn’t look at their character sheets with suggested actions after the workshop was finished. The unexperienced larpers, one the other hand, had the character sheets in front of them the whole time. An effect of this was that the unexperienced larpers used many more of the suggested actions. In doing so, they got a lot more actual practice than the experienced larpers. When designing for personal development, I think we should encourage tools that can help the players get the hang of it, not only in the workshop, but also during the larp itself! These could for example be lists to be carry around, meta-techniques, breaks during play to discuss, reminders on the bathroom door, and more. This could be included in any larp you design!
You can design your own character for personal growth in almost any kind of larp you play! This one might seem obvious, but doing this project made me realise how true this statement really is. One way to do this, is to first choose a character to play with traits you want to explore. Next, do a little research online; find inspiration in characters from books or movies who are talented at the traits you choose; think of people you know, etc and write down a list of concrete (this is important) actions they do. Finally, bring the list to the larp, read the actions regularly, and then do the actions as your character. Asking coplayers for feedback after or during the larp will help you see your progress more clearly. Even if the larp designers did not design for personal development, you can add it if you want to!
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Jensen, Maria Kolseth. (2020). Larp in Leadership Development. Can the use of live action role plays (larps) be beneficial in the leadership training at the Royal Norwegian Naval Academy? FHS, Sjøkrigsskolen. https://hdl.handle.net/11250/2724530
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Cover photo: Image
This article is published in the companion book Book of Magic: Vibrant Fragments of Larp Practices and is published here with permission. Please cite this text as:
Kolseth Jensen, Maria. “Larp in Leadership Development.” In Book of Magic: Vibrant Fragments of Larp Practices, edited by Kari Kvittingen Djukastein, Marcus Irgens, Nadja Lipsyc, and Lars Kristian Løveng Sunde. Oslo, Norway: Knutepunkt, 2021.