The best prop I can have at a larp is a deck of tarot cards. They’re pretty; they’re powerful; they’re mystical. I love going to occult themed larps where they can be brought in for pretty much any reason, but if it makes sense for your character they can make sense in almost any larp. Tarot readings are great because they are fundamentally narrative in nature and shape themselves to any kind of situation. And the kind of skills a con artist uses in real life can be used to deepen and intensify the experiences of your co-players. So I’d like to give a little guide to getting started with tarot and how to make the most of it at a larp. The concepts can be used for pretty much any kind of divination, but tarot is just so dang evocative and iconic, it’s hard to beat if it’s an option. But if rune stones, animal entrails, or the I-Ching are a better fit for a given larp, the same basics go for them.
On Magic
There’s no actual magic in tarot cards beyond what we invest in them. They’re just an older form of regular playing cards that later got used by occultists, latter day witches and spiritualists as a tool or trick. But that doesn’t mean they can’t be used for powerful stuff. The names and images on them have been refined to touch on very strong universal themes in the human experience that we can tap into and they’re surrounded by a mystical story that we can use to make them more serious than they really are. Especially in a context like a larp, where we allow ourselves to believe in magic and the power in things just a little more. Tarot cards tap into the power of ritual in all the best ways on a scale that’s quick and easy to use in a larp setting. They’re fundamentally a narrative device, which is why they’re a perfect complement for role-playing. They tap into our subconscious and our brain provides patterns and explanations to make them speak meaningfully. There really is no magic, but when we allow ourselves to believe, there is.
But let’s get started with the practical side of things.
There are a ton of different tarot decks. You can get pretty much any kind, theme, and quality. It’s really all about finding one that speaks to you. And in the case of larp: one that fits into the fiction you’ll be playing in. I have two recommendations: The first is to go for the classic Rider-Waite-Smith or Universal Waite-Smith decks gorgeously illustrated by Pamela Colman Smith. It’s the one you’ve seen used a hundred times with the iconic pictures. It fits nicely into a wide range of time periods and people know exactly what it is. The iconography is quite evocative and pretty easy to work with. You hardly ever go wrong with a classic Rider-Waite-Smith. The second, and my personal favourite, is the Thoth Tarot designed by Aleister Crowley. It has a few twists on the classic deck and is more modern looking, but the cards are more abstractly expressive in the art and each comes with a label that drips drama. But if you go to the shop and find that the panda tarot deck really speaks to your next character, go for it. Just make sure the cards can inspire you when you use them. A good beginner trick is to ditch the Minor Arcana of Swords, Wands, Cups, and Pentacles and just focus on the Major Arcana with the big hitters like The Devil, The Tower, or The Lovers, until you are more comfortable with the cards.
Setting the Mood
Tarot really benefits from doing just a little bit of work on setting the mood before using them. Use a tablecloth; the cards are easier to pick up and it looks nicer. Light up a few candles; the flickering light will make the artwork come alive. And maybe place the deck on a nice plate rather than pulling it straight out of the pack. Be super obvious and ritualistic about how you shuffle them. Craft a little space where you, the cards, and the person you are reading them for are in tight focus. Tarot requires focus and a little drama to work their best. And get the recipient to contribute too: have them formulate a definite question they want inspiration for. Never offer clear answers, though. Just that you’ll help show them what lies ahead. Have them pick out a card to represent themselves if you have the time. If you’re the dramatic sort, a few invocations or ritual phrases might also be a good addition, but always play them as seriously as you can.
Dialogue
You can do a tarot reading like a show, talking all the way through the process while the recipient is just an audience member, but you’re much better off thinking of it as a dialogue. Both for their immersion and for making it easier on yourself. I like to get myself very calm, speaking slowly and as if I am teaching the person across from me to read the cards themselves, rather than as divine inspiration through me. I like to leave a bit of uncertainty and magic in just exactly how I know the things I say and how the cards reveal them. And I give the other person plenty of time and silence to think and react if they need it. Shape it to your own personal style, your character and the person you are reading for. It’s a one-on-one kind of show, so play into the strengths that it gives.
Con artists have two main techniques when doing these kinds of things out in the real world that you’ll find useful in larps as well: cold reading and hot reading. Cold reading is basically using the person you are talking to, to reveal things about themselves. It’s the same skill you’d use to guess which cards people have at the poker table, or when your friend is grinning ear to ear, but won’t tell who they kissed last night. With a little practice you’ll quickly notice which of your words impact them and which you need to skip past. Throw a lot of stuff out and see what sticks; they won’t likely remember the misses. See when their ears prick up, when their eyes become unfocused, or their attention zooms in. Try to shape moments where they’re the ones talking and you’re just confirming. The human brain is trash at remembering who said what, so odds are they’ll remember you telling them something they revealed themselves. It can be a little tricky to do while juggling the cards at first, but really fun when you get it working. There’s no reason to rush, so take your time to observe your audience.
Hot Reading
Hot reading is when you know things about the person they don’t know that you know about them. Con men will do a background check on their targets and then pretend angels told them, but in larp we can just read their character sheet beforehand or notice what kind of drama they’ve been in recently, or even have an offgame chat before the reading to lay out the themes. It’s where you can really help someone’s play by pushing them at choices their character has to make or realizations they’re just about to make. Bringing in characters they’re in conflict with or want to seduce. It’s a great steering tool or just a super fun way to mess with their heads. I like to leave most of it unspoken between us. I’ll hint at the thing, but never name it, to preserve the magical feeling. If I saw them have a big row with their brother earlier, I’ll start talking about how the cards mean family and the great price of loving someone, and see if they pick up on that. If they’re the ones making the realizations themselves, it’s often much more dramatic.
Card Manipulation
If you have the dexterity to pack the deck beforehand, you can choose which cards come up during the reading. It’s rarely subtle, but it can definitely be impactful. I personally have too many thumbs for it, so I can’t really give any practical tips; my skills are more in the area of making the most of the cards as they fall. That also keeps the magic alive a bit even after the larp is over, but that’s a matter of taste.
Layouts
You can do a tarot reading by just drawing a single card, but you get a lot of synergy out of having several in a layout on the table. Don’t go overboard; more cards aren’t better. The sweet spot is usually between three and five cards total. How you place them on the table is up to you. It’s a fun way to shape the dialogue beforehand. The classic is the Celtic Cross where you make a cross with the recipient’s chosen signifier in the middle and there’s a card for the past, the future, what’s working against them, and what’s helping, but you really can do any pattern. I like a Y-shape if someone is facing a choice or laying a wall if someone is up against a challenge. Or a circle if they want to know where they stand. It’s up to you. Just give each card position a clear metaphorical meaning when you lay down the card. I like to lay all the cards except the first out facedown in their place and then turn them over during the reading as needed.
The last skill is the “actual” interpretation of the cards. This is where most beginners feel intimidated, but just remember that there is no right answer for any card. It’s all about how well it connects to the target. Just keep bringing forth meanings until you strike gold.
Depending on the deck you have, there will be various amounts of things to work with on each, but every card will always have a couple of these:
What is the immediate feeling the card inspires?
What does the picture show? Who are the people in the picture to the recipient?
What is the colour of the card? What emotion does that bring out?
What is the value of the card?
What suit is the card?
What name does the card have?
You don’t need to use all of them, just whatever seems to fit best in the situation. These are usually obvious enough to get started talking and seeing what the other person reacts to, if not try another aspect of the card and so on. If you have a hard time, leave it and go on to the next card; maybe the pattern will make more sense later. As more cards are revealed so does your recipient reveal things about themselves that might be brought back to previous cards.
You can also invoke some of the structures behind most decks with a bit of practice. For example, the four suits usually align with the four elements:
Cups are Water, Pentacles are Earth, Swords are Air, and Wands are Fire.
Cups and Pentacles are usually feminine, while Swords and Wands are masculine.
Placement on the table matters; you can have axes of time, positives and negatives, good and evil.
All cards of course also always hold their own opposites within them.
Sometimes The Devil is in the details. It might really be the figure in the background the card is about.
There’s also often a structure to the values of the cards that you can play with. I won’t get into it here, but check out the Sefiroth of Kabbalistic tradition if you’re into mathematical magic.
Thematic decks can also have even more layers.
But all of that isn’t necessary to get started. Just go with an intuitive reading with a strong dose of confidence and you’re good. In addition, tarot decks often also come with a booklet that details each card, but there’s really no need to memorize or buy books on tarot. In the end, it’s all a subjective artform and not an accurate science. If you’re feeling uncertain, try imagining a situation in play and draw a couple of cards and think of how you’d make them relevant to that situation as practice before play.
Once you get comfortable with the basics, you can start to add layers on top. Maybe your character has an agenda and wants to twist the reading in a certain direction? Or they’re inspired by a demonic entity that loves sex, so the cards always points towards carnality? Or a theme of the larp is lost hope, so the readings tend to be cold on comfort. You can do a lot with the framing and what you emphasize in the cards to drive play in a fun direction. But all that’s for later. For now, just go get started.
I hope this makes it less intimidating to pick up a deck and bring it to your next larp. It’s a super fun tool to have. Or if someone else has brought their deck, don’t be afraid to ask for a reading or for them to show you how it’s done; I’ve had a ton of great play moments teaching acolytes the art of the tarot. It really is what you make of it and tarot tends to pay back big dividends for the effort put into it.
This article is going to discuss a workshop tool: the use of short in-character larped scenes. These are scenes involving larp participants, in which they play their character. They take place during the pre-larp workshop, as a structured activity designed-in by the organizers, before the actual larp has started. They are being referred to here as ‘preparatory scenes’.
What are preparatory scenes like?
A small number of characters are in the scene, often just two.
A scene usually lasts for maybe five or ten minutes.
Each participant might play just one such scene, or a series of them.
(If a series of scenes, then those might be with the same other participant(s), or with a mix of different people.)
The other participants might be watching, or they might be involved in scenes of their own, in parallel.
Usually these scenes don’t involve the scenography, and other immersive material, that will be used during the larp itself: maybe not even costume.
Usually they will happen towards the end of the workshop, so that their factual and emotional content is fresh in the minds of the participants as they start the larp.
Note, this is considered as separate from ‘preplay’ – which is in-character activity that participants undertake together without direct supervision from organizers, usually according to their own preferred structure or in an open-ended way, often quite some time before the larp. While preplay may have some of the same purposes and effects as preparatory scenes, it’s not being covered here: Kyhn((Mia Kyhn, “Preplay,” What Do We Do When We Play? (2020). )) has a discussion.
What types of preparatory scenes can be used?
Backstory – participants can play out part of their characters’ shared backstory together. Perhaps a key point, such as ‘our first date’, or ‘the time A saved B’s life’ – to establish exactly what happened, and who said what to who.((For example, at On Location, character relationships are outlined in their briefings in terms of events from the past. During the workshop, the players will play through these scenes, to find out and agree together what exactly happened.))
Relationship – participants can establish the details of how their characters are when with each other – this can be illustrative, such as ‘this is how we spend a typical day/meal/mission/murder together’.((At Just a Little Lovin’, the in-character ‘social groups’ eat a meal together, during the workshop. This helps them explore how they relate to each other as a group during a regular day-to-day activity.)) Or it might be exploratory: the characters meet in a cafe – what might they start chatting about?
Group dynamics – how does a group of linked characters function together? What are their dynamics of communication, of sharing space, of hierarchy, etc?((At De la Bête, characters live together in social groups of mixed status. During the workshop each group of participants designed and played out, with the other participants as audience, an extended scene that showed the group’s internal hierarchy and social dynamics.))
Reaction – how do the characters react (individually, and together) when placed into a particular situation? For example: if the two characters were seated together in a bus that came under gunfire, what would they say/do? When one of them finds a letter that the other has received from an ex-lover, what might happen? (This would usually be an imaginary episode; not drawn from their actual backstory – because its purpose is to explore ‘what if?’.)
And they could be:
Emotional – intended to get into the insides of the relationship: how these characters feel about each other, and how those feelings are expressed. ((At Dawnstone, participants were encouraged to together identify and play out a backstory scene that explored or established a key emotional dynamic between them: that set the tone for how they would relate to each other emotionally during the larp.))
Physical – getting the feeling of interactions within the relationship into the participants’ bodies. How do the characters use touch, distance, height, movement?
Factual – making sure that the characters’ memories of the details of the event being depicted match each other.
Different ways of doing things – trying out a scene a few times in succession, with variations in content or expression – or varying the character portrayal from one part of the scene to the next.
What’s the point of this?
Calibration! Preparatory scenes are a great tool for developing a shared understanding among participants. Nielsen((Martin Nielsen. “Culture Calibration.” In Pre-Larp Workshops (2014). )) explains why calibration is such an important task prior to larping together. And this can be a very effective way to help achieve it.
Calibration via preparatory scenes can be particularly valuable when participants themselves have had some responsibility for character (and even, world) creation.((In Brudpris, during the workshop the players determine the details of the culture that their characters inhabit, around a skeleton design: its rituals, behaviours, and the key ways in which families interact. It’s then valuable to play through some of these in pre-larp scenes)) They can show each other what they have created/added; and they can explore together what they have jointly decided.
What might participants get from it?
The chance to try out different ways of playing their character, before having to commit to it in the actual larp.
The chance to agree key details of backstory with the other participants who are involved.
Feeling the backstory as lived, rather than just as text that they’ve read.
The chance to explore relationship dynamics, and tweak them if necessary, in collaboration with the players of the counterpart characters.
(Potentially, the chance to discuss with those people how the relationship might evolve, and what might happen between the two characters, during the larp – if the larp design permits this, and time hasn’t been allocated for it elsewhere in the workshop.)
The chance to develop trust and shared understanding with fellow-participants – particularly important with those with whom they’ll be playing closely.
A step towards emotional safety – from having had a ‘dry run’ of the relationship, and having set and tested boundaries.
What might organizers get from it?
Participants on the same page – ensuring that they have covered the key things that are needed to be covered.
Participants sharing in creation of material – giving them the chance to bring their own creativity to the larp preparations as well as the larp itself, even when the characters are fully predesigned.
Participants energized – larping a scene is the best way of preparing minds and bodies for larping a larp. If preparatory scenes take place shortly before the start of the larp proper, they can help participants hit the ground running. (This is good for the participants themselves, too, of course.)
Participants feeling safer and more able to trust – because they have been able to explore their behaviour together in a much lower-pressure and lower-stakes framework than within the larp itself.
There might also be other reasons or functions to use preparatory scenes. For instance, some participants might value having a ‘lived experience’ of the backstory, rather than it just being written in the character sheet. Or they might find that it helps them to physically embed memories as though they were their characters’. These psychological angles are beyond the scope of this article, but might repay some study.
How are they organized?
Organizers may just leave a time window for participants to decide and run their own preparatory scenes, but more usually there will be some sort of plan. Most efficiently, this will be a rota arrangement, telling each participant with whom they are to play a scene, when, and also where to do it (to save time trying to find an empty room/corner while everyone else is doing so too). The idea will generally be to play at least one scene with each of your character’s most important relationships: what kind of scene will depend upon the details of the backstory and of the connection that they have together. The Spanish organization Not Only Larp call this ‘speed-larping’, by analogy with speed-dating. One of their larps that used it is No Middle Ground.
A participant’s schedule might look something like this:
Timeslot 1: with character A, in location X, play out the scene when you first met and became friends.
Timeslot 2: with characters B and C, in location Y, play out your drinks together last night that decided you to join this mission.
Timeslot 3: take a break.
Timeslot 4: with character D, in location Y, play a typical family holiday from your childhood together.
Timeslot 5: with characters A and D, and player Q acting as an NPC, play the scene of your parent dying in hospital.
… with more details given for what’s expected to happen in each scene, as required.
(Breaks are sometimes needed if it’s not possible to occupy everyone in every timeslot, because of some scenes involving different numbers of people.)
The transitions between timeslots will usually be signalled by ringing a bell, or something like that. That tells everyone to end the current scene, and move to the location where their next one will be happening.
One approach used in Harem Son Saat was to use preparatory scenes as a transition into play: as the very last phase of the pre-larp workshop. It started with one-on-one and small-group scenes (from backstory), then progressed into three large groups segregated by gender (this segregation was an important aspect of play in the larp) containing the whole set of participants – and then the larp itself started. The larp designer, Muriel Algayres,((Muriel Algayres. Personal communication with the author. (2020). )) explains that the intention is to progress throughout the workshops to being more and more in-character, and then to move from in-character scenes directly into play so as to have the participants as ‘warm’ as possible.
Of course, for this to work, everyone had to already be in costume, and the usual final-briefing notes had to have already been given. It won’t be appropriate for all larps, or for all participant groups. But it was effective at supporting Harem Son Saat’s theme of a community whose present is overshadowed by its history (open and secret) and by its customs and patterns of behaviour.
So where does the magic part come in?
Think of the traditional ‘magic circle’ model of play.((Katie Salen and Eric Zimmerman, Rules of Play: Game Design Fundamentals. (2004). )) In this model, preparation for the larp and other para-larp((‘Para-larp’ is that activity around the larp that is not the larp itself. See Johanna Koljonen, ‘Designing Your Thing, Their Experience and Our Culture’ (2016).)) activities take place outside the circle: then at the start of the larp, participants cross into the circle, and start play under the different rules of reality, etc, that apply there.
Preparatory scenes are a way of bringing some of the magic out of the circle, into the pre-larp. They allow calibration activities to take place in-character, with all the benefits for remembering and feeling that can bring. They allow participants to try out ways of relating their characters to one another, without the commitment to consistency that will be required in-play.
By using preparatory scenes, you can make the magic of larp fresher, stronger, and just all-round generally magicker.
References
Algayres, Muriel. Personal communication with the author. 2020.
Koljonen, Johanna. “Designing your thing, their experience and our culture.” Nordic Larp Talks 2016, Oslo. YouTube, https://youtu.be/yKZAeVAVfoE?t=422
Salen, Katie, and Eric Zimmerman. Rules of Play: Game Design Fundamentals. Cambridge, MA: The MIT Press, 2004.
Cover photo: Image by Natalia Y on Pixabay. 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:
Holkar, Mo. “Larping Before the Larp: The Magic of Preparatory Scenes.” 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.
This article, by Petr Kuběnský, was initially published in Czech on Larpy.cz on 27th August, 2020. It was translated into English there on 8th June 2021 by Iva Vávrová, and now appears here with the approval of the author and translator and with the permission of Larpy.cz.
This half of the article ends our story about the evolution of chamber larp in the Czech Republic (and Slovakia). I started writing this essay as a by-product of the recent larp book Check Larps because I thought it was high time for reflecting on the past before the details vacated my mind for good. In the first part, I covered the first six years and the way the genre transformed from its first timid steps to an era when we had a chamber larp festival on every corner.
The Golden Years (2011–2013)
I ended the last part of the article with the 2010 larp Rocker and I noted that its controversial nature was not as important as some conscious design choices made by the author, Lujza Kotryová. There are a few things to add to that. Firstly, at that time, publicly saying “this game works with realistic erotic physical contact” was scandalous to an unprecedented degree. It made the larp’s popularity skyrocket, and I believe that it still counts as the best known and most frequently run chamber larp, alongside Moon. Basically everybody also had an opinion on the game, whether they’d played it or not. This was the first time the Czech community talked about issues that are still being debated now, at a time when we have the first larps working with people having sex as part of the game (such as Dekameron): Should larps have erotic content? Won’t the realistic nature of eroticism destroy the illusion of “playing at something”? Will it make us distort pre-written dramatic relationships through steering?((The term “steering” refers to players influencing the in-game reality for off-game reasons, according to Jaakko Stenros. An example might be preferring an in-game romantic partner who is off-game attractive to us to others.)) And most importantly, is it socially acceptable to say that we were just doing that “in character”?
In any case, the taboo on real alcohol and real physical intimacy that had been in place before was broken. In the following years, this trend was replicated in larps such as Salon Moravia,Samael,Byznys a baroko (Business and Baroque) and (even stronger) the adaptation of the Nordic larp Kink and Coffee, which was run at one of the last Larpvíkends.
Now the next thing, what we call conscious design. Around 2010–2011, the Czech larp community was already quite large, but it was still quite interconnected. Local communities were interlinked with personal relationships. The hard core of players and organizers was around a few hundred people strong and they all knew each other from different festivals around the country. They exchanged design know-how and that subconsciously set certain norms on design and quality.
This was naturally helped a lot by the abovementioned Odraz conference and its publications. It is telling, after all, that Pavel Gotthard’s article ‘Píšu dobrý komorní larp a vím o tom‘ (I’m writing a good chamber larp and I know it) is still the most quoted source in Czech diploma theses focused on larping. That’s no mean feat considering it was published after the conference in 2011! It is sad that there are still no newer relevant sources on larp design in Czech, but we also have to admit that the main concepts in the article (the unique feature, topic, and framework of a larp) are still valid even today. After all, the author mentions the need for testing a larp before it is run and that only became common practice in recent years.
The environment where almost everyone knew everyone did not last long. Within a few years, the community grew rapidly, and we might say that Court of Moravia’s old dream of making larp mainstream finally came true. Some new players saw it as an experience for one night or one weekend and had no desire to continue playing or start making their own larps. Other newbies, however, stayed and became the main pillars of the following developments. Naturally, other players would later find they had enough of the format and pick other larp types.
When looking at the games themselves, the striking feature is especially the jump in the number of new larps. My (incomplete) records that I have been keeping for a few years show that a record number of 39 new pieces was written in 2011. That is triple the number of chamber larps that the Czech scene larps had produced only three years back. With this number, it is a bit hard to look for clear trends, but let’s try.
Bleed, Experiment, and Legend
Bukanero (photo: Filip Drirr Appl)
I have already mentioned the popularity of the so-called ”Czechoslovak jeep”. After 2012, the number of larps in this genre went through the roof. At the same time, the form became more worn and shallower. “Czechoslovak jeep” larps were often relationship or family dramas, and rather than creative takes on the format, the games were often reduced to a railroad with scripted scenes. The original freedom and experimental nature innate to jeepform could therefore only be found in translated larps from abroad that we started running (Drunk, Fat Man Down). Still, I believe that we have been through this jeep madness: both because of the handful of truly excellent games that this gave rise to, and because this scenic structure was carried on to other larps that would shed its theatrical nature (Cien Años de Soledad), or emphasize it in a creative way (Telenovela, Bucañero).
Why are we talking about the “golden years”, though? Well, it’s not just about the sheer number of new larps and the adaptation of design principles. Most importantly, something changed the games themselves and the way they worked. We got the first truly good larp comedies, like Telenovela,Škola (School), or FK Perseus, where the players took the roles of a football team. I actually still believe that comedy is one of the most difficult genres to convey through the medium of larp and Kamil Buchtík, the author of two of the three larps mentioned above, deserves a Golden Globe (of larp) for his contributions.
Telenovela (photo: Karel Křemel)
We also did a lot of translating and adapting. If we count translated chamber larps, the number of new larps in these years would be even more striking.
There were a lot of them, but I’ll mention at least Doubt. The first runs in Brno were done by Michal Havelka and Vanda Staňková in 2012, and a lot of players left it with a profound feeling of “what the hell”. Things that were especially hard for Czech players to wrap their heads around at the time included stuff like: “OMG, somebody forgot to write half the larp!” or “Do you seriously expect us to drag our own romantic screwups to light here?” And then at the end: “Did we really spend eight hours here?” I’d say that while the term “bleed” had only been known by a few larp theorists a few years before, now with Doubt, it gained very clear dimensions.((You can find out more about how the larp developed and how it was received in Czechia in Michal Havelka’s article http://larp.cz/?q=cs/clanek/5952/doubt-aneb-pribeh-jednoho-larpu))
We also picked up a very peculiar habit: we started experimenting… Although of course if we look back at the early years, we could technically say that everything was an experiment, because no paths had been trodden before. Jakub Balhar wrote The Strings, a larp in which the players got tangled in a complex web of laws and clauses, while also getting tangled in a very real web of strings that tied the participants to special harnesses. Zuzana Hrnčířová designed a chamber larp that happened in the darkness. Her Terapie tmou (Darkness Therapy) was also remarkable because she got funded by a grant that allowed her to make the first ever tour of the Czech Republic with her larp. I also cannot leave out the crazy computer game adaptation Kytky versus Zombie (Plants vs. Zombies). Lesser-known games worth mentioning also include the crazy crossover Don Juan aneb strašlivé hodování (Don Juan or a terrible feast), which combines a telenovela aesthetic with dancing, plucking feathers, and absurd theatre.
Last but not least, there are three striking larps that must be mentioned. What they have in common is that, like the owls in Twin Peaks, they are not what they seem. I cannot avoid major spoilers, but since the larps are all quite old and in Czech, I don’t think it really matters. All these games have a sort of a second plane, a major revelation that completely changes their meaning in the end.
At first glance, I speak only da truth looks like the twin of the dirty cop drama Odznak, mentioned in the previous part of the article. The interesting thing is that the players are divided into gang members and police officers in the beginning and the groups spend most of the game in separate rooms. The real revelation only comes in the final credits (yes, there are real credits), when the participants find out that the whole story is a biblical allegory, in which a dead mobster plays the role of Christ.
Moon, a western space opera and the larp with the most reruns in the Czech Republic, is a similar case. While Only da truth was inspired by The Wire, Moon draws on the super popular TV show Firefly. But again, it’s not primarily about the stories of space cowboys – the story is a clever parallel to the dilemma that Czechoslovakia faced in the aftermath of the Munich Agreement before World War II – do we surrender our home or face an insurmountably more powerful enemy against terrible odds?
Eliška Applová and Rado Hübl approached this method slightly differently. While for a short time, their Samael took up the mantle of scandal after Rocker, the message was completely different. The larp contained realistic physical intimacy, real alcohol, and even some (relatively) realistic violence, but at the end, the wild party feel is drowned out by an epilogue containing the statistics on sexual assault in the Czech Republic, which is also the secret underlying the main storyline of the whole piece.
Samael (photo: Tomáš Felcman)
All three of these games count amongst legends of the chamber larp scene of old. Other legendary pieces include Iure, Hranice (Border), L-World, Never let me go and many of the games that I have already mentioned. This clearly shows that in these years, authors were often drawing on experience from designing older games. That helped them know what motives to accentuate and how to design their pieces to create the right experience.
The Harbingers of a New Age
The period of 2011–2013 also gave rise to a very significant sort of momentum that would impact the future of chamber larp in the Czech Republic profoundly: The onset of high-production content larps (even though we didn’t call them that yet). Let’s look at how it happened…
Some of the chamber larps of this time were already signalling a slow shift towards better production value. Moon, El día de Santiago, and Bucañero for example could no longer make do with your standard classroom and the costumes that players can supply. The Pirate larp Perla Karibiku (Pearl of the Caribbean) even had a VIP version, which added good food and drink on top of its splendid production. Still, these were quite isolated cases.
Things had already been set in motion a bit before that, with the creation of Projekt Systém (2009) by Court of Moravia. Suddenly we had a serious larp about a totalitarian regime, with robust plot design and game mechanics, and pre-written characters, which took place over three days in the realistic venue of a recreation camp from the Communist times. Costumes, full production, all-day catering, and mental terror all included.
In 2010, Central Bohemian designers came with Ardávské údolí (The Ardávia Valley), and a year later they ran their larp Porta Rossa, set in a renaissance town during a plague epidemic, which had almost film-like production values. From that point onwards, the machinery of big, high-production games was unstoppable. However,… when I say big, I don’t necessarily mean the number of players. Many high production larps of this type were actually quite hard to categorize. Skoro Rassvet, Salon Moravia, or Dance Macabre, for example, had between 3 and 8 hours of game time and (except for Dance Macabre) they did not have that many players, so we could technically easily classify them as chamber larps. But the experience as a whole also included workshops and in some cases an afterparty, so taking part in them usually took up an entire weekend.
This new trend also went hand in hand with more frequent and louder talk about the importance of pre-game preparation and the post-game phase (a debrief, reflection, and taking care of player safety in general). The aforementioned concept of “bleed” was in the foreground of this debate, though the meaning had shifted a bit.((Czech larpers still use “bleed” or “bleeding” to denote a player feeling sad or blue during or after the larp. In larp theory, the term “bleed” is more nuanced and refers to the transfer of (any) emotions between the character and the player.)) We started having discussions over whether the then common approach of “I want to feel emotionally shattered after the larp” was healthy. All this suddenly permeated the sphere of chamber larp as well, even though up to that point the common thing was to drown emotions in a pint of beer at the festival afterparty and limit reflection to questions like “what was your strongest experience in the game?”
It also seems undeniable that high-production content larps owe much to chamber larp. Their authors generally started in the chamber larp environment and tried out the fundamentals of design on making chamber larps. In the last period that we will mention, large-scale games with pre-written characters started pushing out the demand of chamber larps more and more. It is worth mentioning that most current content larp authors over 30 started writing and playing chamber larps around the period of 2011–2013 at the latest.
In the beginning of this article, I mentioned how interconnected the community was around 2011. I should also say that as the chamber larp scene rapidly grew, the situation became less clear. New towns started their own festivals: Plzeň, Pardubice, Lipník, or Ostrava. These attracted new young authors who took their first designer steps in their own little communities. The side effect of the increase in new debuts was, as could be expected, that a number of them were only run a few times.
I speak only da truth (photo: Trojité Ká)
Knowledge sharing and theoretical reflection slowed down a bit once again. The reasons are simple: the pioneers of larp theory who stood at the start of the chamber larp boom were slowly leaving the scene, which paralyzed projects that had served for these exchanges up to that point. This buried the work on the Czech larp wiki, Larpedia; Larpy.cz experienced a long hiatus; and the last Odraz conference took place in 2012.
But not everything was sad and in decline. 2012 also saw the start of Larp Database, and the first Czech larp podcast, Role, was launched only a little later. We also got new chamber larp initiatives, such as Hraj larp (Prague) and Hraju larpy (Brno). They took up the mantle of Court of Moravia and started organizing a chamber larp run every week or two. That reminds me: we also got our first chamber larp “assembly lines”. The first was Larpworkshop in Česká Třebová, while Brno even got a larp design course, Škool, that stayed active for several years. It was also a time when the first chamber larp authors passed their scenario on to a new organizing team. The honour belonged to the most famous chamber larp of the time: Moon.
The Swan Song (2014–present)
I have to admit the last period could probably be divided into multiple parts. If we look at the chart of new original larps in Czechia, we can see that the boom of the previous era lasted for several years, before the numbers plummeted. Yet the new trend of players slowly shifting their interest to large content larps is clear. The truth is I succumbed to it as well, so I only played around fifteen chamber larps from this period myself.
Chart of new larps (diagram: Petr Kuběnský)
When I mentioned the shift, I didn’t mean just the players; organizers were part of this trend as well. The most famous figures of the past five years started this era by producing new weekend-long content larps, rather than chamber larps. These included Legion: Siberian Story or De la Bête. Figuring out why this happened doesn’t seem hard: The high-production, 360° illusion of an authentic, wide-ranging world was no doubt more attractive than larping in Mrs. Currywinkle’s basement. The fact that the target group got older definitely also played a role. Spending a weekend away once every three months started feeling easier than scuttling around Prague every week for two hours of larping.
The further development of chamber larp therefore fell mostly in the hands of newcomers and the Larpworkshop patrons. As most traditional festivals fell into decline, the main marketplace for chamber larps shifted to events organized by the Hraj/u larpy weekly initiatives in big cities. An interesting opportunity for targeting players who’d never larped before was the annual Gamecon, which gradually broadened its larp selection.
While the chamber larp community grew smaller and more fragmented, we still got local communities now and then, centred around dedicated larpwrights who kept pushing the train onwards: EH Games in the Slovak Košice, StopTime in South Bohemia, or the not-so-new Crex in Ostrava.
Chamber larps also entered completely new environments where they could address completely new target groups, for example libraries or art galleries: such as Vendula Borůvková’s “art larps” Nový Eden (New Eden) and Člověkohodina (Man-hour). They also turned out to be useful in education: the historical project Post Bellum ran workshops in schools, Josef Kundrát created edu-larps to teach practical applications of science. Reflective experiential learning also found its intersection with chamber larp, in the form of projects like V kůži pacienta psychiatrické léčebny (In the Shoes of a Psychiatric Hospital Patient) and Cesta za snem (Pursuing a Dream).
It is also no surprise that in recent years, the larp medium got into contact with the theatre world. We could see that in the larp adaptation of Pomezí (Borderlands), originally a successful immersive theatre performance, which took place at the original theatre set, as well as in recent performances by Janek Lesák’s company The Game and Městečko Palermo usíná (Mafia).
I remember that, once it had become clear that the heyday of chamber larp was past, I predicted that the format could become a sort of experimental laboratory that would serve for testing new, bold concepts. That turned out to be an overly idealistic and mistaken idea, which did not suit the interests of both participants and authors. After all, unconventional, non-traditional larps had quite a lot of trouble finding players (such as Cien Años de Soledad).
Nevertheless, we did get interesting new takes, mainly because seasoned organizers wanted to make something original. That gave rise to the non-verbal Čí sny sníš (Whose Dreams Are You Dreaming), the abstract and improvisation-based Figurky (Pawns), or the civil larp Nejdelší zpoždění (The Longest Delay) where four out of six players take the roles of the protagonists’ thoughts. Orlov, in return, represented an interesting fusion of larp and computer game, with a spaceship crew dealing with their internal struggles and external threats, while also flying their ship using a computer simulation.
My favourite chamber larp from this period is the narrativist Karavana (Caravan), an intentionally non-dramatic game inspired by Arabian Nights. A group of people sitting around the fire in a tent in the desert tell stories based on the organizers’ input.
We also kept translating lots of larps from other countries, and this period also gave rise to a number of comedies, often with quite bizarre topics. These allowed you to try out the roles of Greek gods, sardines, or preschoolers: Medvídek Pú (Winnie-the-Pooh), Poprask na Olympu (A Scandal at Mt. Olympus), Prom,Pískoviště (Sandbox), Ryby (Fish), Výjimeční vyšetřovatelé 2 (Incredible Investigators 2). Chamber larps also started breaking out of the conventional mould more frequently: Some were not played in one room (such as the outdoor Stezky šamanů (Paths of the Shamans), or lacked pre-written characters and plots – Figurky, Hrací skříňka (Music Box), Poprask na Olympu, etc.
This is no Theatre, My Boy…
Almost every chapter of this article mentions an article by Pavel Gotthard, so this one won’t be an exception. In 2013, he published a provocative debut novel Léky smutných, a lovingly teasing commentary on larp escapism. A year later, he wrote his essay ‘Není pravda‘ (Not true), a call for authenticity and understated acting. He sees potential for that both on the side of the player, who can use these to make their performance deeper and more believable, and on the side of the author, who can be challenged to look for deeper motivations for character conflicts. If we learn to observe everyday details and behaviour patterns, we’ll improve our ability to generalize our own experience to give a broader account of interpersonal relationships.
Prom (photo: Tomáš Felcman)
I believe the author’s view was informed by larps oriented on an everyday setting, such as Samael or Doubt. In a previous chapter, “It’s alive”, I mentioned that in the previous periods, a “good, dramatic scene” was closely linked to a slightly overdramatic, exaggerated acting style. Pavel’s article suggests the direction in which the scene had moved since then. This was not only due to the players, but the larps themselves. Building shallow plots around “you want something from Frank, and you hate Henry because he stole your girl” was suddenly not enough anymore. This desire for nuance and authenticity was later also reflected in larger dramatic larps, such as spolu/sami (together/alone) and Příliš krátká neděle (Sunday Ends Too Soon). In chamber larp, it became the signature look for larps by Lucie Chlumská and Zuzana Hrnčířová.
Zuzana became a pioneer of new approaches, which often toed the line between larp and experiential psychological games. Her larps intentionally blur the boundaries between player and character by making the participant answer difficult questions, such as: “Are you happy with where your life is going?” The one-person larp Probuzení (Awakening) can answer that. “How do you communicate in your relationships?” Explore that in My dva (The Two of Us). If there is somebody we can point to as a larpwright who developed their unique auteur style over the years, it’s definitely Zuzana.
Lucie Chlumská’s name, on the other hand, gradually became a mark of quality. The success of her L-World was followed by the social drama Takové hodné děti (Such Good Kids) and most importantly her hit piece Příběhy hříchu (Stories of Sin), set in an Irish Magdalene Laundry. Příběhy hříchu had two remarkable elements: Firstly, its scene design was unique and resembled a film mise-en-scène. The space where the player was standing determined whether they were in the dominant part of the scene or in the background. Secondly, the larp also confirmed a trend of the previous few years and showed how the demographics of the audience had changed. The game had solely female roles, to be played by women – although there were also several all-male crossgender runs. If we look back at the older games, for example those by Court of Moravia, mentioned in the previous part, we can see that in most cases, only a third of the roles at best were for women.((It was, and to some extent still is, customary that characters were either male or female and people picked them based on their gender. Over time, as the proportion of women in the community grew, this meant a strong push for writing more and more interesting female characters. Crossgender play (people playing character regardless of their gender), as well as characters outside of the binary, have only become somewhat common in recent years.))
Now it seems the time has come to conclude my piece. I have to admit I don’t know exactly how to do that without sinking into nostalgic rambling. The thing I was thinking about the most as I was writing was how much we had progressed in both larp design and how we play larps in those fifteen years. We no longer have to teach Paul not to act as Paul in the game, but as the character he is playing. (Almost) nobody is shocked that larping is not just a specialized hobby for a handful of nerds, but an activity that’s accessible to anyone. We are not surprised that there are think-pieces on larp national weeklies and that larps get their own documentaries. We don’t clutch our pearls at sometimes getting served real whiskey in the in-game saloon, rather than apple juice. We know how to show in-game emotions by means other than screaming our lungs off. We understand what words like design and metatechnique mean. And I could go on forever…
The truth is that chamber larp has become an endangered species and there’s no point crying about that; it’s just the times that are changing. But before it started singing its swan song, it had given us a lot. When I look back, I also see another thing that we should perhaps take away from its history: Its boldness. The courage to go where no one has gone before. To try entirely new paths, even at the risk that you will hit a dead end.
This article, by Petr Kuběnský, was initially published in Czech on Larpy.cz on 25th June, 2020. It was translated into English there on 16th March 2021 by Iva Vávrová, and now appears here with the approval of the author and translator and with the permission of Larpy.cz.
Last year, a team of authors published a Czech collection of chamber larp scenarios called Check Larps. I wrote the introduction, focused on the specific features of the Czech approach to this format, and in the process, I realized that it would be interesting to look back on the history of Czech chamber larps in general. I was interested in looking at major shared features and intersections in their development, as well as important milestones. After all, there was a time when chamber larp was one of the main drivers of innovation in Czech larp and would often massively determine the shape of larp as a medium in the Czech Republic overall.
I will start my story in 2004 – in a moment. If I am to truly delve under the surface of history, I first need to make a short introduction of how we got to that point. I will not go into too much detail about the predecessors of larps in Czechia (others have already done that for me), so I’ll just mention the basics: Larp became a thing in the Czech Republic soon after the fall of the Iron Curtain, around the beginning of the 1990s.
At first, this mostly meant battle-larps or DnD party-style fantasy games, both outdoors and in urban environments, with participants going through sets of clearly given quests. Around the end of the 1990s, the first open world sandboxes appeared – larps which gave their players quite a lot of freedom in deciding what to do or not to do. This meant quite a mindset shift: It suddenly wasn’t enough to wait until the adventure and plot found the player; players had to look for it actively.
The first years of the new millennium saw a rise in political games and intrigue. This was especially salient in urban larps, where it was somewhat influenced by the prevalence of the World of Darkness setting, but outdoorsy sandbox larps were influenced as well. Production value and maintaining an all-around illusion of the larp world also became more and more important. And, perhaps in contrast to political larps where the point was to climb as high as possible in the game’s hierarchy, some authors decided to make their larps less gamist and focus on narrative experience.
As you’ll soon see, this trend went hand in hand with the birth of chamber larp – a format that markedly broadened the genre spectrum of Czech larp and made experience design much more conscious and deliberate than ever before.
The Czech Way
I will just add one more caveat related to the specific features of Czech chamber larp, in order to make sure international readers have the chance to be on the same page. Until the first chamber larps were created, there were basically no larps in the Czech scene that would have multiple re-runs. On the other hand, chamber larps were almost always designed to be rerunnable and some of them had over a hundred runs.
Since its very beginnings, chamber larps were always seen as works that belonged to their authors and that would be run almost exclusively by these authors. Publishing notes, content, and methodology to allow others to run them was extremely rare. Cases where authors would intentionally pass their larp to other larp runners were just as unusual.
A typical Czech chamber larp is non-transparent in its design. Roles are pre-written by the authors and do not change between runs, which allows the authors to control how the story developed. In the beginning of the game, participants have no idea about the goals and motives of other characters or future story developments, which allows them to play with secrets and surprise. The game runner generally does not participate in the game – at most they help the plot progress through non-diegetic (announcing new chapters of the story structure etc.) or diegetic entries (short-term entries into the game as an NPC).
Exploring the Format (2004–2006)
Chamber larp is just like any other kind of larp: we generally understand the label in similar ways, but any strict delimitation will always be imperfect. For example, if we look at the definition used by the Czech Larp Database, we can see that chamber larps are “larps that are generally played in one or two rooms, take up to eight hours and have up to 20 participants”.
Needless to say, there are chamber larps that break one or more of these rules. But most importantly… wouldn’t this definition also fit to the Mafia/Werewolf party game? Or educational games, like Humanus by the Czech Lipnice Summer School?((Humanus was a lightly structured production, with a group of characters, sheltering in a bunker after a nuclear incident, who had to deal with a variety of issues (what to do with a survivor from the outside who wants to get in the bunker, what to do when one of the characters has an infectious disease, and so on).)) And even if we stick to larp in terms of the authors’ intention, I don’t doubt that someone could find an old-school sandbox from way back in the day that would fit these parameters.
To be a bit more specific, we could add another condition: pre-written characters and plots. That symbolized a real milestone. In the first years of the new millennium, it was not at all common for an organizer to prepare the characters for their players. Let’s set aside questions such as how long the character needs to be or whether all the games we’ll mention really adhere to this tradition without any controversy. We simply need a starting point for our purposes. That doesn’t mean a perfectly accurate definition, but rather a point where this set of conventions started being formed and established. What we’re talking about is influence – the epicentre that ripples started spreading from. For us, this point in time will be 2004.
At that time, the organizer group Veselý Kopeček, formed by Tomáš Kopeček and Jindřich Stejskal translated Fire at Midnight, a murder mystery larp, and modified it for the Czech community. Its story was connected to the popular RPG Vampire the Masquerade, since its target audience was the community around urban larps organized by Court of Moravia (CoM), a Czech larp association based in Brno. A year later, the same pair of authors came up with their own sequel, and the Veselý Kopeček group also produced another mystery larp Překvapivý podezřelý (The Unexpected Suspect) written by Lukáš Veselý.
Pandora IX, 2007 (photo: Tomáš Kopeček)
All of these had several runs and in 2006, small-scale larps were already getting created in several places in Czechia and Slovakia – even though finding any connection or causality between them is difficult. VUML, a Southern Bohemian larp group, wrote a larp adaptation of a Czech mystical musical Tajemství (Secret). In Brno, a larp group called LED even ran their Bunkr Eugenika (Eugenics Bunker) in a real underground bunker. What both these games had in common was treading the line between larp and Experiential Education and the characters were quite minimalist, if there even were any. A Slovak group, Osobné Kakavo Production, organized a 12-player larp Gebäude 9 in 2006. It was set during the Nazi occupation of Slovakia and while it took place in a specific building by the Danube, an equal part of it was spent outdoors. There were also almost as many organizers and NPCs as players – which was in fact common with early chamber larps at this time.
Rodinná oslava (photo: Karel Křemel)
Most importantly, in 2006, the abovementioned Court of Moravia took over the mantle of pioneers of the genre: first they created the fantasy larp Cela (The Cell) and soon after also Rodinná oslava (A Family Celebration). Cela could in fact easily serve as a case study to list the most common pitfalls that appeared in many chamber larps in the following years:
Create an environment the characters cannot escape (prison, shelter from an external threat, locked doors, etc.)
Revolve the plot around a murder mystery. If possible, add interrogations.
You need several pages of information for everyone; most of them useless. The players should get it all at the beginning. No worries about giving it to them gradually.
Add special skills. If no skills, at least have skill numbers for attack that people have to compare.
The point here is not to mock Cela; just to illustrate that in the beginning, we all kept copying one another and reinventing the wheel.
Picking up Speed (2006–2007)
In the fall of 2006, the M6 manifesto was published, outlining the basic features of the chamber larp era. Its points include a mention of pre-defined roles, and a shift of the main focus from outdoors action to roleplaying and story (co-)creation. To illustrate what role-playing looked at the time (though naturally not always): the most interesting parts of the manifesto show that at this time, organizers do not automatically expect that the player and the character are two separate entities and that the character has their own goals, motivations, and attributes.
The first generation of Court of Moravia’s games show quite nicely how attention gradually shifted to playing and immersing in one’s role. The lion’s share of the credit for this definitely goes to Jana Hřebecká, who came into Court of Moravia without much knowledge of vampire larps, but with experience from her studies at JAMU (Janáček Academy of Music and Performing Arts Brno). She was one of the main drivers behind the kitchen sink drama that was Rodinná oslava. Its story revolves mainly around airing one family’s dirty laundry at a multi-generational celebration. This emphasis on dramatic relationships and ambiguous characters was also typical for CoM’s later games, often in combination with a specific genre.
Looking back, it seems as if the group of authors centred around Petr Pouchlý decided to make one game for everyone: “Do you want a tough Tarantino-style flick? Play Kořist (Loot). Prefer a modern political drama? Ok, here you go: Sestup (Descent). Or something more mystical? Well, then you want Seance. A decadent conversational Victorian larp? We can offer Klub sebevrahů (Suicide Club)…” This genre diversification gave chamber larp the kick it needed to find its place in the sun.
Chamber larps were played in very diverse, often improvised settings. Komorní Lipník 2010 (photo: Regina Konířová)
The main driving force of CoM was its desire to make chamber larp into a reasonable alternative to spending the night in the theatre or the cinema. Naturally, that meant opening the format up to the broader public, outside of the larp scene. I still remember how at some point in 2009, I was on the tram and saw colourful ads for the Larpvíkend chamber larp festival, promising a strong, “cinematic experience”. The first Larpvíkend had taken place three years earlier.
Court of Moravia’s transition from urban vampire larps to chamber larp helped stabilize the format. There was more production value, though it all still had to fit in one box, as well as a general “take and play” approach. Every player got a basic costume. Character sheets were divided right before the larp started. The larps generally took place in one room, and while organizers tried to seek out venues at least generally similar to the setting (a bomb shelter to represent a submarine cabin), it was extremely common to play in classrooms and clubhouses.
The wheels were truly in motion. Thanks to the Larpvíkend festivals, we can probably talk about a ripple effect starting somewhere around this point. The Veselý Kopeček group escalated their efforts and created a fairly authentic space station simulation, including a computer interface – Pandora IX. At the same time, new larp groups took to the stage: No Happyend Team from Northern Moravia, and Prague groups such as Mad Fairy with their Tak zpíval Listopad (Thus, November sang) and Lorem Ipsum with Bunkr (Bunker), which had quite a lot of reruns.
It’s Alive! (2008–2010)
The time had come. The chamber larp mania struck Prague with full force. Prague by Night, an association of older organizers, rolled up their sleeves and added their own pieces to the puzzle. Mention-worthy works include Petra Lukačovičová’s slow and atmospheric adaptation of O’Neill’s angsty dysfunctional family drama Cesta dlouhým dnem do noci (A Long Day’s Journey Into Night) and the ambitious Derniéra (Closing Night) set in a theatre company, played both on the stage and behind the scenes. In Derniéra, Petr Maleček created something that remains unique in the Czech scene to this day, by mixing the medium of larp with theatre, its older sibling.
Derniera (photo: Michal Kára)
In 2008, Prague started its own chamber larp festival tradition with the Prague Larpvíkend, organized by Prague by Night. Gradually, more and more young organizers joined in and made their first larps. That was no accident: Prague by Night had intentionally decided to launch a young talent incubator by organizing a larpwriting course for people around 18 in the local Youth Centre. The course participants’ debut was the above-mentioned Bunkr and while its story was not exactly stellar (but anyone could probably say that about their first larp), it opened the floodgates for a slew of other games by other young Prague by Night members. An example of their work would be the melancholic fanfic-y adaptation M*A*S*H by Radek Morávek and Zdeňka Vojtíková.
Midsummer´s Night (photo: Radovan Wulf)
In the meantime, Court of Moravia continued in their crusade for promoting chamber larp in public. Their Larpvíkend festivals in Brno would occasionally be visited by journalists, and while that probably won’t wow you now, back in the day, it seemed like an incredible feat. Around this time, they also started the tradition of inviting international authors to come run their larps – which might be a good point for a slightly more in-depth analysis.
In 2007, the people around CoM and Veselý Kopeček started attending Knudepunkt, which at that time had overwhelmingly Nordic participants. The appearance of larp creators from Central Europe was therefore a bit of a sensation at first. Most importantly, Knudepunkts helped CoM establish a useful network of contacts. The 6th Brno Larpvíkend saw its first guests from Poland and Hungary and in the following years, international larps became a regular occurrence (T. Wrigstad, F. Berg etc.). Czech authors also started to adapt and translate international larps, such as A Midsummer Night’s Dream or Club Felis.
Klub Felis, Komorní Třebíč Festival 2010 (photo: Veronika Kuběnská)
Court of Moravia’s later works followed the previous trend of creating a diverse portfolio – though sometimes at the cost of discovering dead ends. For example, their conversational larp Versus Bůh (Versus God), inspired by the film 12 Angry Men, had no pre-written characters. At the beginning, players would choose one aspect of their character from a pre-written set and in the following rounds, they would add more attributes on a “first come first served” basis. This sometimes gave rise to extremely bizarre combinations. Their wild concept of a gamist supervillain larp, Zlouni (Bad Guys), which revolved around solving puzzles and riddles more than role-playing, was not much of a hit either.
On the other hand, their Hollywood-style rom-com Star was quite the success. If I’m not mistaken, it was also the first larp to feature the Ars Amandi mechanism for simulating intimate contact. In the following years, larps where couples snuggled each other’s arms in dark corners started cropping up at every corner, which just goes to show that everybody was copying everybody else at that time.
The Slovak Wildstyle and the Regions
When I talked about “international larps”, I intentionally avoided mentioning Slovakia. But Slovak creators are important, because for a short time, they became a major innovation drive for the Czech scene. The Slovak larp group ERA first piqued the Czech community’s interests with their larp Subkultúra (Subculture). Its run in Nitra was attended by members of Court of Moravia, who then invited ERA to run their (still fairly conventional) mystery chamber larp Bytovka (Tenement) in Brno. Later, in 2009, Lujza Kotryová, Aleš Svoboda, and Tomáš Kozlík also came to the 6th Brno Larpvíkend with their two larps inspired by the Nordic jeepform, Minulosť s.r.o. (Past inc.) and Dva svety (Two Worlds). The reason I’m mentioning them is that these runs were extremely influential, and the Czech scene was soon flooded by larps with scripted scenes.
Czechoslovak Jeep
I’ll now go off on a bit of a tangent to explain how exactly this came to be. In the spring of 2010, I ran my surrealist jeep drama Lunapark život (Carnival Life) for the first time, at a festival in Třebíč. This raised the awareness about this new type of larp in the Czech scene. But at the same time, it also confused the terminology a bit.
The Nordic jeepform is a relatively free and extremely transparent form, which does not use scripted scenes or work with non-transparency and secrets at all. The ERA authors were aware of that, but they also believed (and I think they were correct) that the Czech audience would not accept a larp like that. What the Slovak authors did like, however, was that jeepform was narratively oriented, allowed for cuts and scene jumps, and intentionally used symbolism in working with the space and props (after all, at that time larps were often played in classrooms and random underground spaces).
In any case, around this time, this category of larps was labelled “jeep”, later specified at least a little bit more as “Czechoslovak jeep”.((For more details on the differences, see Kamil Buchtík’s http://www.larp.cz/?q=cs/clanek/5882/jeep-vs-ceskoslovensky-jeep (in Czech))) Since Dva svety, Lunapark Život and Zbyněk Štajer’s extremely popular Sen o múze (Dream of a Muse) all had quite a lot of runs, Czechoslovak jeep became a very widespread format for many years. I would just note that while both Dva svety and Lunapark were fairly loosely structured games, quite open to interpretation, later Czechoslovak jeeps went down the path of a high level of scripting and abandoning the symbolic scenography. I’d say the absolute pinnacle of this development was probably the high production (almost theatrically scripted) larp El día de Santiago.
Slovakia and the others
Now, let’s go back to Slovakia. ERA were not the only ones massively inspired by Nordic larp. In 2009, the Bratislava group Nový pohľad (New Outlook) was established. They were so ahead of their time that they openly declared they “saw larp as a full-fledged interactive medium”. Unheard of! More importantly, Tomáš Dulka and Andrej Tokarčík were making games that intentionally challenged the conventional mould of Czech design (even though design in itself was not a particularly common term in relation to larps). For example, the existential larp Cez mŕtvoly (Over Dead Bodies) had no pre-written story, only a set Kafkaesque theme of persecution. In Otcova rola (Father’s Role), the key character of the father transforms into an archetypal “shadow” in the second part of the game and influences the decisions of the central protagonist, the son. Nový pohľad’s larps were always a sort of provocation, which, after all, would not always get a warm welcome.((This just confirms what I mentioned in relation to ERA: Most of the Nový pohľad larps were similar in form to the Nordic jeepform, which generally felt too abstract and insufficiently immersive to Czech and Slovak players.))
At this time, chamber larp was spreading incredibly fast. This was naturally helped by festivals. I’ve mentioned three of them so far, but there were several others, including new regional ones. Its organizers wrote several chamber larps and later disappeared from the scene. In the meantime, the Buchtík brothers entered the chamber larp scene with their police procedural Odznak (Badge), which made its mark by combining a gamist investigation plot with the dense atmosphere of a corrupt cop drama.
Noir (photo: Radovan Wulf)
The last thing worth mentioning might be that in 2009, Court of Moravia tried to make two truly high production larps in the hopes of a commercial success. In both cases, we’re talking about quite borderline cases of “chamber” larps. Noir did only have 5 players, but it included travelling in a limo around different locations in Brno, while Oka nezamhouříš (You Won’t Close Your Eyes) was a site-specific horror experience built around the venue of an abandoned mill. Both larps aimed outside of the larp community, but they failed to find an audience willing to pay a market price for them.
Chamber Larp Crisis
To conclude this part, I should just add something to summarize what the chamber larps of this era were really like and what conditions influenced them. Czech players who played any of the above-mentioned larps (or any unmentioned ones from the same period) in recent years generally noticed that they have a very outdated feel. In most cases, they lacked any sort of design structure leading to gradual escalation. Typically, players would have to make whatever they started with last them the whole game. At best, they might get a few story-building hints from a letter or a voice over the radio. These larps would already use (more or less inventive) mechanics, but did not have much in the way of holistic experience design.
But even that slowly started to shift. In 2008, the first Odraz larp conference took place and the larpy.cz website started filling with (mostly international) theory and larp reviews. At the third Odraz, Pavel Gotthard for example talked (and published an article) about dramatic structure and tension triggers in chamber larp.
Star, Larpvíkend V. (2008) (photo: Radovan Vlk)
Since a lot of new organizers jumped onto the rolling bandwagon, there was suddenly a huge number of debuts, which rarely astonished with their quality. But the immense hunger for new games meant we all devoured even these first works with gratitude. After all, at this time it was generally still possible for one person to manage to play all of the new games in a given year. Later on, that possibility vanished, never to return. The genre spectrum became much more diverse, although generally speaking, we could say that it was relatively dominated by fantasy, sci-fi and kitchen sink dramas.
Last but not least, chamber larps became more dynamic. There were fewer conversational games focused on huddling over a candle, even though it was still very common to build a larp around making the players decide who is guilty, who will go outside, or who they’re going to kill.
Looking back, I feel that the acting in moments of crisis was much more dramatic and seemed more over the top than in the later years. For example, it was fairly common that at the end of a larp, a player would grab a gun and start shouting that they’d kill themselves or somebody else. Later on, similar displays became less common – though that was caused in equal measure by the fact that players learned to be a bit more subtle in their role-playing and by design progress (there were fewer plots revolving around having one gun in the room). A lot of the chamber larps of this generation were only run a few times before they disappeared into the void. Only a few better, resistant pieces remained, and many were later reworked. After all, at this time, testing larps was not particularly common.
Finally, when talking about this period, we must mention Tomáš Kopeček’s provocative article, ‘Komorová krize‘ (Chamber Crisis) from the beginning of 2009, which asked the question “Is the chamber format dead?” When looking at the roughly 30 games that had been created by then, it seems a bit ridiculous that this was even on the table at the time. However, the main point of the article was somewhat justified.
At that time, the author mainly criticized the fact that chamber larps mostly meant “parlour larps”, focused on conversation, and that they worked with a much lower level of player participation: the player became a passive consumer of content without having any responsibility over co-creating the story. He argued that organizers simply mechanically copied the format as a template that seemed simple and undemanding in terms of preparation, instead of first deciding what type of larp they wanted to make and what goals they wanted it to achieve. The author believed that a reflection like that must precede any creative decisions on the style, genre, and format.
While the article is quite vague in its definition of player participation, many of its points seem to be true in retrospect. CoM, which had a hegemonic role in the community and a massive influence, intentionally made larps that were easily accessible, since its agenda was centred around making larp a part of the mainstream culture. Most new organizers, then, were generally enthusiasts without much experience, who often simply mechanically copied existing know-how. As a slight overstatement: every larp had some less significant characters that could be omitted if not enough players signed up; violence was resolved by comparing attack numbers; and erotic play was dealt with by using Ars Amandi. All that seems a little funny from the point of view of the current Czech community.
The game-changer was Rocker, which came in 2010. From today’s perspective, its major contribution was not any amazing design or that it had “scandalous” content; it was mainly that the author, Lujza Kotryová, set all templates aside and gave the larp what she believed it needed: a party feeling, real alcohol, and the first design that used realistic portrayals of erotic content. And she did that in a way that accomplished the goals of the larp (portraying a wild rock band party).
Rocker will be the end of this part of my reflection. In the next part, I’ll look at the golden years of Czech chamber larps and on the reasons why this chapter of Czech larp later subsided. Don’t be mistaken, though! While chamber larps have become scarcer today, many new Czech small-scale works are still worth playing and have interesting, fresh design approaches.
On that note, I’ll just summarize some chamber larp collections that have been published so far:
Whether you’ve been through a larp, a work of magic, a psychedelic experience, or all of the above, they all have a huge transformative potential. For all of them, integration roughly works the same way. This list is partly inspired by a course about integrating psychedelic experiences that I followed in 2019.
What is integration? Integration is the process of absorbing the experience you had and its consequences as a part of your life and yourself. Making it not a separate element but a part of a whole, and acting towards the changes that might be needed for that.
A lot of what follows might sound like common sense – and well, it kind of is. It’s not done that frequently though. I myself more often than not didn’t follow all of these bits of advice (and not knowing them played a part in that). Read it not as a set of rules, but as guidance. The chronological order is supposed to make sense, but it could also be relevant to go back to some of the tips several times or to explore them in a different order. It doesn’t have to be linear.
1. Create some archives.
Write a report of what you’ve been through. Focus on what’s been important for you rather than on getting every detail right. If writing’s not your thing, draw, take pictures, dance or talk and record it.
Don’t get analytical for now. Just gather material to go back to later.
This should be done within two days after the experience, and as soon as possible. We forget and/or transform our memories very quickly. It’s like remembering a dream when you get out of bed: if you don’t catch it quick enough, it’ll dissolve into your day – maybe you’ll remember parts of it later, but maybe not. Do not be too afraid to forget things though: you will and it will be okay.
2. Rest.
For real. Take time to recover. Get some days off if you can. Eat as healthy as possible for you. Sleep enough.
If you can, spend some time in nature, move your body in ways that are enjoyable for you.
If you’ve been shaken, take time to assess if you might have been through a traumatic experience. Seek help if needed.
Resting also means not getting involved in other things with a transformative potential for a while. If you just keep going, you risk, first, fatigue, second, encountering the same kind of experience and its potential difficulties again, because you didn’t integrate them the first time. As Alan Watts wrote: “When you get the message, hang up the phone”.
3. Avoid making any big decisions.
Avoid making big decisions for several weeks or even months, depending on the impact of the experience. Take the time to integrate. If it’s deeply true now, it will still be in two or six months.
This might include: change of relationship status, moving to another city or country, deciding to become a parent, leaving your job…
If you’ve been stuck in a situation for a long time and the experience gives you the impulse to get out, it’s understandable if you decide to use it. Still, strive to avoid brutality.
4. Pay attention to your dreams.
Pay attention to your dreams in the following days and even weeks. Write them down in the morning, draw them or record yourself telling them. Do you notice any change in patterns, themes, characters or elements that appear? Do you see any links with what you recently experienced? You could find interesting clues there about the ongoing transformations.
5. Go back to what you experienced physically.
Were there specific emotions or sensations? Where were they located in your body?
How did you react to them then? How do you react to them now when you think about them? And if you try to recall, recreate them? Do these sensations trigger or evoke specific memories, or other sensations? Do they call for specific movements or physical practices? If yes, can you try it out? You might need someone else to help you with the physical work, maybe to push or massage some parts of your body. It could also just be a need to be held or hugged. Please ask people close to you or if it’s not an option for you, think about asking a professional.
6. Meaning’s weaving.
What were the messages you were given? The themes present during the experience? It’s time to go back to the raw data you collected, to create links, meaning, hypothesis. How can you connect what you experienced with other parts of your life?
If you have tools you feel at ease with for creating meaning, use them. For example, you could do a tarot spread about what was conveyed by the experience, what you need to learn, and so on.
If this was a shared experience – and I guess it will often be the case, especially for larps – it’s a good time to exchange with people who lived it with you. Do you have something specific you wanna tell them? What was different and what was similar for them? How do you all feel about what you shared? Does it have a specific meaning for you? Is it the same for the others, or not? Do you need or want to make any change in your relationships after that?
Creating meaning often leads to creating a story. You will probably tell stories about what you experienced in the future, often in the same way. You might want to stay open to new angles, new ways to approach the experience over time. It’s also important to acknowledge and accept that people who shared the experience with you will all have their stories: expect that they might be quite different from yours, don’t project what you experienced onto others’ experiences.
7. Look out for parts of you that might want to resist transformation.
It’s extremely normal to be, at least on some levels, afraid of change. We know what’s there now but not what is to come. There’s safety in knowing, even in uncomfortable situations. Treat the parts of you that could be afraid or want to block the process with respect. You can try to identify them through, to name a few, feelings of uneasiness, closing of the body, or procrastination, and give them a shape in your mind. Try to bring understanding, compassion, rather than brute force to bear on them. What would they need to accept the change you want to bring (or the change that’s already there)? You could try inner dialogues, symbolic acts or emotional reassurance in imagination.
8. Picture yourself in one year.
Set a time to do this, maybe 30 minutes, maybe more, dedicated to the question. How do you want this experience to have affected your life in one year? How are you different? What did you do during the year to reach that place? What bodily sensations are present? Which emotions? Express it through your preferred medium. If you record it in one way or another, go back to it from time to time during the year.
9. Which voices do you need at the moment?
Find out which artists, writers, thinkers, influencers et cetera could help you move forward, could bring more food for thoughts, or could echo your experience. Get inspired. See how you’re – hopefully – not alone.
10. Time for action.
What can you do to go in the direction of the transformation that the experience pointed towards?
Pick one action you can do in the two following weeks.
Is there one small promise to yourself you could follow every day from now on?
This could also be the time to express yourself, whether by creating art, writing a testimony to share, and so on. If you didn’t find any echo in the step #9, this might be especially important. You could be the voice some other people need.
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:
Teteau-Surel, Leïla. “10 Steps for Integrating Transformative Experiences.” 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.
We step into the ritual chamber wearing our ceremonial robes, the hoods on our heads. We’re at a beautiful estate in the Danish countryside, secluded enough to feel the outside world only as a distant concern. The larp is Baphomet (2015-) and I participated in it in 2019. It details the fall of a vintage era Hermetic cult as they connect with the dark gods Pan and Baphomet.
As the ritual goes on, we huddle in the middle of the room, backs to each other, facing the walls. A High Templar circles us and intones the ritual while we hum a low, collective sound that feels bigger and deeper than any individual.
The experience goes beyond the typical boundaries between fiction and reality that superficially define larp. The outwards-facing huddle is a simple formation but it means that my back is physically against other players. I feel the sound vibrate in their bodies. Someone shorter than me is in front and their voice is indistinguishable from mine.
Our collective hum changes. There are vibrations, emotions, dissonances and shrieks. It feels like an auditory summation of the larp’s emotional state at that point. There are moments of terror and warmth. It’s a profoundly positive experience of togetherness but the larp’s horror themes shine through and fear makes itself manifest.
The seemingly contradictory experiences of human connection and inner darkness are present at the same time, not as a contradiction but as complementary elements. This is a common theme in a family of larps of which Baphomet is one.
Others in the same genre are Pan, House of Craving, Inside Hamlet, Libertines, Conscience, and End of the Line. They are defined by an aesthetic of sordid indulgence, dark emotional content, and playground-style design creating opportunities for participants to sin creatively.
Baphomet Run 2. Photo by Bjarke Pedersen.
Communities of Sin
As is typical of larp, these games create small temporary communities, microcosms in which the participants enable each other to experience the thrills and terrors that draw them in. In my personal experience, the communities of play especially in the smaller larps such as Baphomet and House of Craving (2019) are unusually warm, supportive and positive.
Indeed, so much so that participants joke about not wanting to go back to the real world and its hierarchies, anxieties and daily oppressions. While the larp’s fictional landscape is full of degradation and injustice, the off-game community is humble, constructive, and ready to listen.
Of course, no larp experience is homogenous across its player space. There are surely other player experiences as well, especially in the bigger of the larps mentioned. Still, when I’ve left for the airport after the larp, the positivity of the play community has been a topic of conversation with other players in a way that differs from most of my other larp experiences.
After one of these larps, I lamented with another male player the fact that the easy physical closeness between men would slowly fade in the outside world. It would become more awkward to hug as the repressions of society wore away at us.
This experience of closeness and community doesn’t happen by accident. Larps all about characters doing terrible things to each other function best when the workshops are geared to build trust and intimacy. When the players feel safe and comfortable they can go to emotional extremes that would otherwise be inaccessible to them.
House of Craving (2019). Photo by Bjarke Pedersen.
When I think about other types of larps that have featured a similarly close, warm community experience, they’ve tended to be small games which have workshops with similar goals. One such is the Brody Condon larp The Zeigarnik Effect (2015) in Norway. We played characters undergoing gestalt therapy and the workshops were needed to get us accustomed to the game’s unusual mode of communication and interaction.
Because of the positive nature of the overall emotional experience of these larps I’ve started to wonder whether they’re horror larps at all. The one I worked on, the Vampire: the Masquerade larp End of the Line (2016-), was explicitly conceived as a horror-themed playground designed to enable each participant in a dynamic, personal way. The aesthetic was from horror but the actual experience was made so you’d get to do fun things you can’t do otherwise.
Designed for Transgression
There are a few design choices that make this sort of larp possible. They tend to be typical of Nordic larp design in general but are often implemented in specific ways to enable the players to transgress in a fun and safe way.
Workshopping together to build intimacy, trust and a shared sense of the social space is crucial. The players have to feel that the play community of the larp supports them and is open to their ideas. They have to feel free to express themselves and take creative risks. This is achieved with workshop exercises that build trust and intimacy. In some larps, player selection also plays a part.
Safety or calibration mechanics that allow the player to stop or adjust play on the fly also play an important part. The presence of such mechanics makes it possible for participants to feel like they can trust their fellow players and the play situation.
These mechanics can be used for many different reasons, not all of them dramatic. When they work well, they allow the player to navigate around issues that make transgressive content difficult for them to access, whatever those issues might be.
House of Craving (2019). Photo by Bjarke Pedersen.
While not present in all the larps mentioned in this article, transparency is great for enabling the players. In Inside Hamlet, Pan, Baphomet, and House of Craving, every player can read all characters if they so choose in the preparation for the larp. For some players this makes it easier for them to instigate transgressive game content with other players. They know from their reading that the other player’s character is just as fucked up as their own.
All together, these design choices work best when they give the player the tools to take responsibility for their own larp experience. A player who feels enabled and in control can more easily engage in play where the character is in the opposite situation.
Cruelty is Fun
There’s an overlap in themes, techniques and player base between these larps and BDSM culture. They allow us to enjoy feelings, sensations and emotions that are taboo in normal conversation and polite society. Things that are ordinarily considered wrong, debased, or evil become playful, fulfilling, and fun when enacted within a consensual, supportive context.
BDSM often features role-play and I don’t think that’s categorically different from larp with erotic or sexual themes. Rather, there’s a sliding scale of different designed experiences from an abstracted larp experience to a fuck session with a light sheen of fiction.
One example of a thing that’s bad in real life but often fun in play is cruelty. In the right context and with the right people, cruelty can be tremendously sexy.
Everyday life has limited opportunities to enjoy cruelty in an ethical way because it tends to require a victim. In larp and BDSM the victims are there consensually and they can enjoy the thrill of being subjected to cruelty, safe in the knowledge that they control their own play and can exit it as needed. In this way, being the victim of cruelty can become a fulfilling, profound experience. For a player of a masochistic or submissive bent, all the more so.
The design of these larps supports the playing of cruelty in much the same way the culture around BDSM scenes supports it. Safety mechanisms and workshopping provide a framework in which taboo impulses can be explored. Character writing and other design elements provides alibi for being cruel. However, personal experience suggests that the most dynamic scenes of cruelty in a larp are expressions of player creativity and energy enabled by the design but not necessarily originating in it.
Members of the Voltemand noble family at Inside Hamlet. Photo by Marie Herløvsen.
In Baphomet, there was a scene where another character threw me to the ground and kicked me in the balls. Following the rules of the game, the hits and kicks connected only lightly and I play acted to make them seem real. I fell to the ground, groaned, moaned, whimpered. I remember the scene very well because there was a release of energy, a spontaneous burst of power animating those present. Even for someone like me, who’s not masochistic by nature, it was a fun larp scene to be in because of the intensity and release of emotion.
The over the top spectacle and transgressiveness of cruelty makes it interesting and dynamic even when it doesn’t satisfy a personal kink.
Sex
Did I ever tell you about that time I was fucking my dead wife’s sister while moaning my wife’s name in her ear? It was funny because my son was there too. I remember him drawling: “Go Dad!”
There was also a ghost who was touching his crotch through his pants but that was normal in House of Craving.
Sex is a huge component of these larps. Sometimes there’s so much fucking that players complain of it becoming boring. It’s larp sex of course but the playstyle is physical. You might not actually engage in genital penetration but you’ll probably end up kissing people, groping them, getting groped, caressing, touching.
It’s amazing how quickly this sort of sexual interaction becomes normalized. Once everyone has collectively adjusted their perception of what’s normal you find yourself casually grinding with people as easily as you ordinarily shake hands. The way we’re socialized, sexual and flirtatious contact always matters. It always means something. Except after a morning’s larp workshop, it suddenly doesn’t.
Although this has the effect of banalizing sexual interactions, it also makes it possible to reach new types of sexually inflected play that would otherwise be out of reach. It also feels liberating: It’s fun to be part of a community that has temporarily decided to let go of standards of sexual behavior.
A courtier at Inside Hamlet. Photo by Marie Herløvsen.
Of course, the role of sex in your experience depends on the specific larp and how you choose to play it. In Inside Hamlet (2015-), about the last days of the degenerate court of King Claudius, I played a judgmental priest. I participated in many sex scenes but my role was to denounce the sinners for their moral turpitude. Other times, like in House of Craving, sex becomes such a basic element of the larp’s landscape that you won’t even remember all the fucks you participated in.
House of Craving is about a family who gets together to remember the dead mother and wife. The malevolent house starts to affect them, ghosts guide them, and finally they fall into an everlasting state of mutually destructive degeneration. As the characters’ sense of reality collapses, so does the need for the larp’s fiction to be coherent. The higher truths of the emotional journey take precedence.
I have never participated in so many debased larp scenes as I did in that game but it felt quite straightforward when it was happening. The workshops had glued us into a cohesive social unit and we could brutalize each other with casual ease. The play was intense, so much that I took frequent breaks in the off-game area to gather my wits. Often someone else was there too and we enthused together about how great the experience was.
The approach to sex in the design of these larps is coy despite the graphic nature of the stories they generate. It’s all about the tease, not the actual act of fucking for real. You don’t have sex, you dryhump. From the purpose of larp dynamics this works much better as sexual flirtation drives action but sexual fulfillment doesn’t. The character may be sexually satisfied but the player isn’t and that keeps the player in motion.
House of Craving (2019). Photo by Bjarke Pedersen.
Prey
Baphomet and Pan (2013, 2014, 2020) feature a signature piece of larp design: the necklace mechanic. The way it works is that a player who wears either the Pan or Baphomet necklace is that god. Other characters will worship their god, falling on their knees in manic adoration. They do everything the god says.
You can wear a necklace for a maximum of half an hour after which you should pass it onto another player. This way, the necklaces travel the larp, organically causing chaos.
Wearing the necklace is a power trip. It’s fun to be worshiped. There’s more to the experience, however. As a larper, you’re very well aware that the god has to provide content for their followers. It’s fun to tell people what to do but it uses up material pretty fast. There was a moment when I was standing in the middle of a room with perhaps ten people kneeling all around me, waiting expectantly. I drew a complete blank. Couldn’t think of a single thing for them to do.
Suddenly I heard one of the players vocalizing like you do in that situation, just speaking whatever seems kind of appropriate. They said: “We want to eat you.”
Blessed inspiration! Feeling great relief, I proclaimed: “Eat my flesh!”
The others thronged at my feet and started biting my flesh, especially my arms since they were exposed. Not very hard, but hard enough to leave a mark. Still, it was a small price to pay for being spared the terror of failing to provide playable larp material for the expectant crowd.
House of Craving (2019). Photo by Bjarke Pedersen.
Most players pass on the necklace much faster than the 30 minute limit. I don’t think I ever had it for longer than fifteen minutes. That’s just enough time to do one scene.
The necklace is a wonderful symbol for how these larps work because it shows the fun of both sides of the power equation: the experience of wielding power and of being subjected to power. When players play these scenes, they support each other’s experiences. Neither the god nor the worshippers can experience that role without the other.
There’s a distinct difference in the power equation in terms of how many people there are in a scene. When I have the necklace and I’m surrounded by ten other people, ostensibly I have the power. However, their expectations as players place great demands on me, effectively constraining how much I can use my game-granted authority. In contrast, when the scene is small, it’s much easier to start choreographing other people. In a smaller scene, I can safely assume that there’s enough to do for the other players, giving me freedom to think about what’s fun for me. Perhaps because of this, my best necklace scenes were small.
When we made End of the Line, we focused on the basic vampire theme of predator and prey. In the design, we strove to make as many of the characters as possible into both. Depending on the circumstances you could hunt other characters and be hunted in turn.
End of the Line (Finland, 2016). Photo by Tuomas Puikkonen.
The thrill of being hunted is an essential part of the experience, indeed possibly even more integral as that of being the hunter. You can zoom out from this assertion to a wider characteristic of larp design: Often in larp, villains, enemies, and oppressors are used as supporting characters to generate play. The player characters are the victimized whose experience is subject to a lot of design thought. Against this background, the design in End of the Line was an attempt to systematize this dynamic while also giving the hunter an autonomous play experience that didn’t feel like playing a supporting character.
After the larp, one player compared the design to primal play found in BDSM culture, where predator and prey-dynamics similarly provide a foundation for the fun.
Pure Experience
In many of these larps, especially in Baphomet and House of Craving, the design foregrounds immediate emotional experience and interaction to an extreme degree. As Baphomet comes to a close, the lights are dimmed. This makes it harder to see who has the necklace and who doesn’t. The social dynamics of the game have been running for two days and the participants have fused into a collective madness where elements like character or story become increasingly meaningless compared to the immediacy of the interactive moment.
In these last moments, we don’t need the game design crutches of the necklace or the fictional frame. We are free floating active agents with full agency to let the impulses created by the larp’s social dynamics dribble out. We don’t play as individuals but as a collective.
House of Craving (2019). Photo by Bjarke Pedersen.
As the larp ends, we gather in the ritual room. The atmosphere is hysterical, people falling to pieces all over the place. Yet as a player it doesn’t feel dangerous at all. Quite the opposite: It feels like a place where you can safely allow the expressions of the experience to flow through you.
Huddling together, making the ritual hum, feeling it in our bodies, feeling our breath, voice, collective spirit start to tear as the gods Baphomet and Pan manifest. As players we know how this moment goes. We know the meaning of these choices on a game design level. We are mentally prepared to deal with the chaos even as it pulls at us from every direction.
The larp has two endings, the Pan ending and the Baphomet ending. As a player you can choose which god to follow depending on the themes of your game experience. I followed Pan in a horde of people running to the mansion’s spa area, tearing our clothes off as we went, plunging into the pool.
We’d had instructions that we should submerge ourselves in silence, without speaking or making a sound, and as we rose from the water we would be out of the game.
This didn’t happen. Instead as all the followers of Pan were standing in the water we started screaming. I have no idea who started it but suddenly the sound was swelling from inside us in an impersonal collective furor, a meaningless, inhuman wall of noise echoing from the walls of the pool chamber. As we became exhausted by the sound we went underwater and out of the fiction.
Inside Hamlet. Photo by Marie Herløvsen.
War Stories
The larp Inside Hamlet had a rule that after the game you were allowed to talk about your own experience but you shouldn’t talk about what other people were doing. It was okay to say: “I crawled and licked another player’s boots,” but not: “Gustav crawled and licked Annie’s boots.”
The purpose of this rule is to enable people to play freely with kinky, dark, and extreme subjects without getting outed with non-players who might not understand the context. It’s a community safety mechanism making it easier for players to relax.
This rule and other similar ones has left us with the result that these larps are often talked about in an euphemistic manner, eliding many of the more outré things that happen in them. Players talk about them face-to-face or in small, closed online groups.
When it’s only one larp, it doesn’t matter too much, but it’s become a hallmark of the genre. From the outside they’re decidedly opaque, which is especially obvious if you’ve gone to them and witnessed the discrepancy between the reality and the discourse. This is why I chose to write this essay: I wanted to make an attempt at mapping the emotional landscape of these experiences in an open manner without undue coyness.
Some of the larps mentioned in this essay, especially the bigger ones, feature complex, nuanced narrative elements. Conscience (2018-) modeled its storyworld on that of the TV series Westworld, and our End of the Line used a well-known role-playing game as its basis. Inside Hamlet is based on a famous play.
Ophelia’s Funeral at Inside Hamlet. Photo by Bret Lehne.
You can play each of those larps without engaging with the kind of sordid activities celebrated in this essay. Because of the breadth of their design, they can support many different kinds of playstyles.
This is why I think that while the tendencies of this genre are present in each of those games, they reach their fulfillment in Baphomet and House of Craving. In a sense, these two are not larps of the mind at all. They function on a more primitive, submerged emotional level where the nuances of the fiction don’t matter nearly as much as the emotional landscape of a beautiful larp scene.
Those moments of emotion are why I’ve played so many of these larps. Those and the warmth of their temporary, fleeting communities.
Cover photo: A Stormguard and a Companion at Inside Hamlet. Photo by Bret Lehne.
This article will be published in the upcoming companion book Book of Magic and is published here with permission. Please cite this text as:
Pettersson, Juhana. “Terror and Warmth.” In Book of Magic, edited by Kari Kvittingen Djukastein, Marcus Irgens, Nadja Lipsyc, and Lars Kristian Løveng Sunde. Oslo, Norway: Knutepunkt, 2021.
The magic circle is a metaphor for a mutually agreed space for play. By playing larps, we willingly enter into these contracts with boundaries of where, how and when play is permitted in consensually agreed terms or social frame (Järvelä 2019). Through urban and pervasive styles of play, I’m exploring the possibilities arising from disrupting the social frame of the magic circle, particularly through the practice of chaos magic.
Psychogeography is often practiced as a pseudo-scientific study of the city, particularly in its early forms. Beginning in the 1950s from the Lettrist movement and in the following years with the Situationist movement, psychogeography is a ‘study’ or exploration of the range of emotions and behaviours that an urban landscape determines upon its inhabitants or participants. Considering the actively playful nature of urban landscapes as seen through the psychogeographic lens, it could be considered that a city’s inhabitants assume the role of participants, simply by taking part in everyday life. Psychogeography is characterised by the rejection of convenient forms of traversing a city in favour of more experimental forms of navigation, usually by walking to actively work against the intended purpose of urban design, as an act of playful resistance. It redefines the function of the architecture as tools for play, to be dissected and reassembled through the act of walking and reimagining what the city might be. The Situationist practice of blurring the boundaries between art and life is ever present in the form of a drift (in French: dérive) where a purposeless, playful interaction with the urban landscape through a journey creates possibility for chance encounters. The active participation of the drift, in contrast to passive consumption, creates the same levels of player agency desirable in most larp practices.
Psychogeography is not without its challenges. As a documented practice it can lack inclusivity by getting lost in opaque language and esotericism (obscure forms of knowledge). However, the active participation of the body situated in the space means that it has to be experienced in order to be understood.
Through encounters with cities in constant flux, moments of chance and serendipity are what I want to focus on, as well as the magic created through these experiences.
Since the 1990s, British psychogeography practitioners have borrowed more and more from esoteric and occult practices, particularly in London and Glasgow. Chaos magic is an accessible introduction to this crossover with urban play, with or without larp. The term ’chaos magic’ is easier to understand as ‘success magic’ or ‘results magic’. I don’t want to explain it away, but as this is the purpose of this piece of writing, please forgive me as I do precisely this.
Serendipity
Serendipity is similar to luck or good fortune, but not the same. We can view serendipity as the process of allowing unlikely chance findings to happen and accepting that what is found is not necessarily what is being looked for. Chaos magic relies on serendipity as a salient feature, and, this is the important bit, it uses the psychology of only celebrating successful results. (If this sounds like cheating, that’s because it is cheating. But you must immediately forget that I have written this, and this section should be détourned or ripped out and eaten).
Through the adventures of the city, you ordinarily encounter so much that is immediately forgotten. However, during a drift, you can become hyper attuned to your surroundings and pay attention to the brilliance of all details. Coming across buildings, signs, street furniture, and found objects that you might have ignored before offers infinite possibilities for play. It is these details which begin to build your magic. The Baader-Meinhof phenomenon gives a name to the psychological effect of coming across something new and then encountering it again in quick succession. This effect is similar to what can happen through the process of a drift. By paying attention to the details of the urban environment, it is inevitable that some will be more interconnected than others, even showing repeated motifs in the way the Baader-Meinhof phenomenon might make us believe we are encountering incredible repetition, yet it is the process of being more susceptible to your own motifs that will make them stand out. These connections are the moments of serendipity that will shape a narrative and look like they are made for you.
Facilitating play
In this context of psychogeographical chaos magic, urban play requires the practitioner to engage in a dialogue with the landscape. Reading the environment is similar to reading a tarot draft: it is an exercise of interpretation, of connecting ideas to create meaning. This allows you to approach the play with a problem that you want to solve or an unanswered question, either predetermined or found through the play itself. The process of being open to allowing events to happen is paramount, so don’t get too hung up on specific questions that do not bear fruit, and be prepared to give your playful journey enough time for symbols, clues, and answers to present themselves.
If you make a few predictions or choose a few overlapping threads of narratives, the odds stack up in your favour. It’s always an experiment, and some questions will be answered through the magic; some questions, if you allow them to continue outside of the magic circle, will be left hanging like an unresolved cadence for years. And some will be complete wild goose chases that leave you wondering if, in fact, you are the goose. For me, this is definitely part of the appeal.
Drift as larp as chaos magic?
To introduce a drift in larp terms, we could imagine the urban environment as a freeform sandbox larp without a spatial border to the agreed area of play. We can still create a fictive setting, and a narrative arc such as a question or prompt to be answered on the journey.
In Green Basilisk (2019), an environmental disaster takes place and time travellers from different eras come together to decide what happened through a collective drift. “Green Basilisk” refers to the disaster, the collective prompt for players is to interpret clues from the landscape, but without saying what actually happened. In the workshop, players create their characters who come from 3 fixed points in linear time and interact with real objects in the landscape as props for play in the fiction. The props (buildings, found objects) can be used diegetically or non-diegetically as the players feel appropriate. This contributes to a sense of being situated in the landscape at the same time as playing in the storyworld. When encountering a church, for example, players are permitted to use their own player knowledge of what the function of the building is, or they can create a new meaning for it, such as a spy headquarters or fallout shelter. Characters from different eras might have conflicting views on the function of buildings, which creates opportunities for play. The contradiction between eras, as well as moving between the ‘real’ and fictional interpretations of objects, creates a blurring of time boundaries. This allows players to experience a more fluid interpretation of the relationship between cause and effect of events through play. There is no set route in the larp, this is decided by players as they go, which is important for serendipitous activity to allow the process of a narrative to build through unexpected discoveries. In urban areas (and especially London, where this larp has been played), there are enough signifiers of consumer capitalism for the play to veer towards capitalism as theme and cause of the disaster but this setting could just as easily allow the players to take the narrative in other directions!
Bomb the Magic Circle
The magic circle as a boundary is not one that larp designers and players should give up on lightly. It expands possibilities by providing an alibi for the development of narrative and relationships, within a social contract which is predominantly safe for play. However, I want to encourage forms of urban play where the magic circle exists as a membrane, one which is permeable to the everyday world in both directions.Through this process, the blurring of “art” and “life” or play experiences with wider society, provides an opportunity to occupy space with play whilst maintaining a firmer connection with the everyday world. By taking up space for its own sake in the context of a city where privatised and monetised areas dominate, we can détourne the landscape to one that can be shaped by the imagination of the players. We can view it as an act of resistance and confrontation, it gives agency simultaneously in the play and the everyday, where players can imagine and prefigure hopeful futures for the city through the active reclamation of public space.
In urban play, particularly with the temporal stretching of play in psychogeographical scenarios, in which case it can be restarted at short notice out of the everyday, it is helpful to us to think about the 2 worlds layered on top of each other, or co-existing. For larp to be accessible in the broadest sense this method allows a process that keeps an openness for porosity and for serendipitous moments. If the magic circle exists as sacred without allowing the porosity of worlds in both directions, it has the possibility to only work as a privileged space for the same people. At the risk of hyperbole, if you think that larp has an opportunity to change the world, then the porosity of worlds in urban play is where the magic happens.
Photo by cottonbro on Pexels. Image has been cropped.
Suggestions for DIY Chaos Magic in Urban Play
People: 1-6 players (3 is literally the magic number, as you tend to move as one unit). You don’t necessarily need characters for play, although fine to do so (they should relate to your problem as below).
Time: 1.5-2 hours at least. If you’re inclined to stretch the limits of spatio-temporal boundaries confining to ‘play’ and ‘not play’, then 1.5-2 years.
Prompts: Think of a collective problem you want to answer, or a prompt. This can be something based in reality: “How do we banish cars from city centres?,” something based in a fiction which still relates to the everyday world: “How do we escape the masked warriors?” or something more cryptic: “What happened to red?”
Location/direction: There should be no set route decided in advance. I would recommend following signs or clues which relate to your prompt (it is fine to choose a direction, e.g. north, although this can be limiting). In general, you should follow the route that looks the most interesting. You can also set rules in advance for wayfinding such as rolling a die, though instinct is the best guidance. Pay attention to the surroundings, and the more ground you cover without rushing, the more you will see.
Objects: Take cues from the surroundings in order to guide the journey. Use signs, symbols, words, buildings, street furniture, behaviour of people, or anything else you come across. Found objects are going to be particularly valuable.
Chaos magic: Try to loosen the idea of cause and effect and disrupt a sense of linear time. This will make events connect easier and create more possibilities for play. Remember that chaos magic is a process through which you will not find answers straight away. The questions that you first thought of may become dead-ends, don’t be disheartened by this. Be open to new suggestions from the landscape as you come across them, it’s fine to follow multiple threads of clues at the same time. Try to be situated in both the fiction and reality and consider how they feed into each other, how the magic circle is permeated, or in fact, bombed.
Bibliography
Järvelä, Simo. 2019. “How Real is Larp?” In Larp Design: Creating Role Play Experiences, edited by Johanna Koljonen, Jaakko Stenros, Anne Serup Grove, Aina D. Skjønsfjell and Elin Nilsen, 22. Copenhagen, Denmark: Landsforeningen Bifrost.
This article will be published in the upcoming companion book Book of Magic and is published here with permission. Please cite this text as:
Brown, Alex. “A Plot to Bomb the Magic Circle: Chaos Magic in Urban Play.” In Book of Magic, edited by Kari Kvittingen Djukastein, Marcus Irgens, Nadja Lipsyc, and Lars Kristian Løveng Sunde. Oslo, Norway: Knutepunkt, 2021. (In press).
Magician took me near the water, where the others were, put his hands on my shoulders while facing me and said: “you made me look at things in a different way before, and I’m thankful for that. So here’s my gift to you.” His voice and posture started to change, shifting effortlessly from a casual, conversational tone to a solemn, ritualistic one. “I will give you my own eyes”, he chanted as he put a blindfold on his face, “so you can look at the world from a different view, so you can see and take pictures that you would not see and take. I will be blind so you can see.” For about an hour, I went around and took pictures trying hard to imagine what Magician would see and react to.
Photo by Stefano Kewan Lee as the character Gaze in the larp La Sirena Varada (2017).
Of course, I failed. This was only my second time taking pictures at a larp, and my very first time trying to do so in character. The larp was the third and final run of Somnia’s La Sirena Varada (2017), and I had the opportunity to play it as a photographer character who could take all his pictures in-game. Coming into the larp I was eager to try that experience and curious to see how it would work out. I usually play for immersion and, like many others, had quite a few deep and transformative experiences while inhabiting the mind and physical space of a fictional character. Getting to do that while also indulging in my newfound photography hobby seemed like too good an opportunity to pass up.
During the larp itself though it became clear to me that things were not working out at all. I was constantly switching back and forth from “character mode”, where I would be actually immersed in Gaze (my photographer character), and “photographer mode”, where I would feel instantly pulled back to my usual self and took pictures in the best way I knew how, but without any thought of how would Gaze take them. As the larp progressed I felt increasingly frustrated by the fact that I was indeed failing to take full advantage of the opportunity that I was given. No wonder I couldn’t honour Magician’s gift. How could I see the world through his eyes when I couldn’t even see it through Gaze’s eyes?
When I got back and developed the film, I had a very clear confirmation of what I experienced at the larp: as much as I loved taking them and printing them, those pictures were mine and reflected the way I as a player saw the larp while it had nothing to do with Gaze’s outlook and personality.
Moreover, what I experienced was so clear and definitive that it felt inevitable to me: you can either immerse yourself in a character, or you can focus on the exacting job of taking pictures the best way you can. There can be no middle ground, and at the point a perfect synergy between the two mindsets, where you end up fully experiencing a character and at the same time producing pictures that fully reflected that character’s personality, that was borderline unthinkable for me.
All the experiences I had in the following larps only strengthened my conclusion. I would usually just take pictures out of character, but was occasionally offered a NPC or a full fledged character to play with as I took pictures. And every time I would experience the very same back-and-forth between the two states of mind. After a while it was clear to me that this was how things worked (or rather, failed to work) for me. Others might be able to pull it off, but I was not among them, and I made my peace with it.
Then SALT happened.
The larp SALT (2018) focuses on a small group of civilians, normal people trying to find shelter and survive during a civil war that has ripped their country apart. In order to keep things as 360 as possible it’s not unusual for larp designers and organisers who want a photographic documentation of their larp to include, when the setting allows for it, one or more characters that will take pictures while not jeopardising immersion for everyone else. SALT had similar goals so I got offered a character that knew his way around a camera and was willing to use it.
Experience told me that I should expect some variation of the journalist/reporter type that I usually get, but I was wrong. What a character Vincenzo was! A weirdo who would obsessively collect useless trinkets and give them human names, a loner who would rather write in his own diary rather than talk to the people around him. He was indeed a photographer by trade, but his job was to take pictures of dead people at the morgue. He took me by surprise, and forced me to really think about how I could approach not just the usual elements of character interpretation and immersion (posture, voice, language, etc.) but also his photography. At that time I was still convinced that it was impossible for me to produce work while in character though, so the only thing I could do was to pack a longer lens than usual. I usually favour moderate wide to normal lenses; this time I chose a moderate telephoto lens, hoping it would at least change things up a little on a purely visual level.
Photo by Stefano Kewan Lee as the character Vincenzo in the larp SALT (2018).
The larp itself was for me an excruciating exercise in isolation and incommunicability as it was almost too easy to slip into Vincenzo’s shoes. And when it came to taking pictures, the only deliberate thing I did was to avoid some of the most obvious shots I would normally take while looking for action, character and narrative. Instead I tried to let Vincenzo take the lead and guide my hand and eye. So I took pictures of objects, of empty rooms, and when I did include people, it was always from a place of distance, both physical and emotional. Because I almost never take still life pictures, and when I do they are always very bad, when the larp was over and I packed things up, I was not at all sure of what I actually got.
It turns out I didn’t have much, as one of the rolls of film got jammed in the camera and was completely ruined. What I did manage to salvage was very surprising to me. Sure, I did remember taking those pictures of scattered playing cards, empty tin cans and empty rooms. But they were very different from my previous attempts at still life. They had a quality to it that really reflected Vincenzo’s personality and attitude, and that I wouldn’t know how to replicate by myself. It appeared that for once I did manage to be immersed in a character and at the same time produce work that actually reflected that character’s gaze, and not my own. I was not expecting that at all, and wondered if I had to revise my ideas on the matter. It didn’t take long for me to realize that SALT as a larp had a profound effect on me, and more importantly that Vincenzo was far removed from a simple documentarian character. He was so specific, and so far removed from my usual methods, that no wonder I was able to make something very different. “This is the exception that proves the rule,” I said to myself. “You’ll go back to the usual mindset switching with the next reporter character that you get.” There was no doubt about it in my mind.
Photo by Stefano Kewan Lee as the character Vincenzo in the larp SALT (2018).
A few months later I took pictures at the international run of Desaparecidos (2019). The larp is set at a center of detention for political dissidents during Pinochet’s regime in Chile, and tells the dramatic stories of the people detained there. At first the organisers just wanted an out of game photographer, but a few days before the larp I was also asked to be an in-game reporter non-player-character (NPC) for a few hours. This was strictly for plot reasons and I did not have a full fledged character. My task as an NPC was to kiss the authorities’ asses while secretly trying to help the dissidents to get some messages out of there. Having done that, I would once again go out of character and be my usual “invisible” presence at the larp. Almost on a whim, I decided to bring my period appropriate film camera in addition to my digital one so I could look the part while taking pictures as an NPC. My expectation was to end up with essentially one big set of pictures, where some happened to be in colour, and some in black and white.
What I was not expecting at all is that when I acted as a reporter and the players reacted to my presence, this NPC character who barely had a name started to take hold on me, and I felt genuinely concerned about the prisoners, and I was genuinely faking smiles while pretending to interview the colonels and dignitaries, and was genuinely worried that they might find out I was not just taking pictures of their boardrooms and dinner parties, but also of things I was not supposed to see, like the way the prisoners were treated, much less to document them. All of that disappeared when I went out of character and the players stopped reacting to my presence, so while I was there it mostly felt like business as usual: switching back and forth between taking pictures and playing a character, keeping the two separate.
Photo by Stefano Kewan Lee as a NPC photographer in the larp Desaparecidos (2019).
When I went home and started working on the pictures it became clear that I had two different sets in my hands. The colour set reflected my usual way of taking pictures at a larp, trying to communicate the mood and the narrative of the event while focusing on scenes as a whole, more than single character portraits. The black and white set that I mostly took in-character was… puzzling. It felt like I was looking at the work of someone who had been there with those people and was actually trying to document what he could so the world could know about them. Yes, the two sets clearly shared their style rooted in the documentary genre, but their visual language was also somewhat different. And it was not just the difference between colour and black and white. The set I took while in character had less action, but the action was more stark and direct, while the colour set was more dramatic and almost theatrical. The black and white set had way more portraits, and the people were looking directly in camera, while the colour set hardly had portraits and no one was ever looking in camera. More importantly, the in-character black and white set had a sense of empathy and urgency that the colour, out of character set simply lacked. It was clear that the NPC reporter somehow took hold of me, forced me to immerse in his experience, and that I took pictures as someone other than myself without even realising it.
I was supposed to take pictures in game as an NPC only on part the first day, while being out of game both at the beginning of the larp and for the whole second (and last) day. And of course this is what I did, but because I still had a few rolls of film to use, I decided to keep using both cameras while I was taking pictures. Imagine my surprise when I could still see that all the black and white photos belonged to the reporter, even those I thought I was taking while out of character! For some reason the simple act of raising to my eye the same camera that I used as a character was enough for me to unknowingly slip back in the mind of that reporter. What was going on? How was it possible that something that had mostly eluded me so far (with the exception of SALT, sure, but that didn’t count, right?) could suddenly sneak up on me like that, with a NPC reporter of all characters? I had to revise my ideas on taking pictures while larping! It was time to dig deeper, but I needed the right larp for that.
Photo by Stefano Kewan Lee as a NPC photographer in the larp Desaparecidos (2019).
Walpurgis is heavily inspired by old witchcraft movies and the psychedelic ‘60s and ‘70s. It plays like a bad dream, where members of a coven create from themselves a surreal and nightmarish where being inconsistent and wrong is not just tolerated: it’s the name of the game. My character, named Marcello, was a controversial filmmaker known for his provocative yet striking visual style. Even more importantly, a key game technique was the Second Sight, where every character could see anything that was happening in front of them in a different way, one that suited their vision, worldview or intuition, and use that to create content and enrich interactions while playing. This combination of emphasis on the surreal aspects of vision and explicit permission to mess things up provided the perfect opportunity to explore this idea of producing work while being someone else in a more explicit, deliberate way without worrying too much about having to come up with something conventionally usable as a larp photography product. Of course, as I do for every larp that I take pictures at, I did my homework and studied the iconography and visual style and language of the sources of inspirations for the larp itself. During that process I came across the idea of using crystals and prisms in front of the lens in order to create kaleidoscopic, fragmented images. So I bought some of those and made a couple of tests at home, with lackluster results. As I left for the larp, with a bag full of stuff that I didn’t really know how to use and a head full of confused ideas on what I wanted to achieve, I felt as clueless and in over my head as I could possibly be. Given the nature of the larp, that was probably a good thing.
Photo by Stefano Kewan Lee as the character Marcello in the larp Walpurgis (2019).
As I let Marcello take over and immersed myself in the world of Walpurgis, I would occasionally catch myself drifting out of the game and making decisions that made sense photographically but not necessarily for my character. “Hey, those witches look like they’re up to something interesting. Join them and take pics, even though you have no in game reason to,” and so Marcello did. “Hey, I know you really want to keep interacting directly with this scene, but you should really document it.” And so on, you get the picture.
The final result reads to me like a collaboration between Marcello and myself. The most striking aspect of this collaboration is how the images where I used the crystals turned out just fine. I as a photographer never used them before, and certainly never touched them since. But I had decided that a fragmented, kaleidoscopic imagery was part of Marcello visual’s style, and it seems like he knew very well how to use them to full effect, in ways that I could not anticipate. With the flick of a wrist he could evoke a hallucinatory feeling, or ghostly presences, or even demonic, infernal flames. I promise I could not replicate those results if my life depended on it. Mission accomplished then? Not quite yet. As I hinted above, there was still the occasional drift out of character, and as much as many of the images are unquestionably Marcello’s, overall the choice of subject was still mine, so it felt like I failed to take the experience one step further. On the other hand, what I got was enough to make me further question my belief that being a character and taking pictures don’t mix, and I was looking forward to the next opportunity to go even deeper.
Photo by Stefano Kewan Lee as the character Marcello in the larp Walpurgis (2019).
Our Last Year is a larp loosely inspired by Lars Von Trier’s Melancholia, and follows a year in the life of a group of survivalists as they prepare for an asteroid that may hit planet Earth and make its surface inhabitable for a generation. Laurie, my character, had a terminal illness that made him think and act a little weird. He also had a strong drive to live life at its fullest, and to make meaningful, enriching connections with the people around him. Oh and of course, he was a hobbyist photographer. While the character in general was very clear to me, I was not sure how to approach my photography to the larp. The visual references for the larp didn’t really align with the character concept, so I have to admit that this time I did the least amount of research and preparation before packing for the event. I had this vague idea of trying to focus on the characters more this time, but that was it.
It was only towards the end of the larp that I realised that… I never drifted out of character! I had allowed Laurie to take pictures in a way that made sense to him without me trying to go art director on him. And for better or worse, this was very much reflected in the resulting pictures.
Photo by Stefano Kewan Lee as the character Laurie in the larp Our Last Year (2019).
On one hand, I was disappointed. This was definitely not a very strong set of images. They mostly looked like snapshots from someone’s holiday, and I was hoping for a little more than that. On the other hand, these looked like snapshots from someone’s holidays! And that’s not my way of taking pictures ever, not even during my own holidays! The focus on the characters was even stronger than in Desaparecidos, and there was a feeling of simple, spontaneous intimacy that I never managed to evoke before. Even more surprisingly, when I showed the pictures some of the players commented that while they could see their faces in the photos, they didn’t see themselves at all, but only (and fully) their characters. This is one of the best compliments that I as a larp photographer could ever hope for, and I finally got it after allowing myself to take slightly crappy photos through someone else’s eyes.
Was I done then? Had I cracked the code? Not by a long shot. Both before and after Our Last Year I took pictures at larps where I could not achieve that level of immersion, so I had to decide between playing a character and being a photographer, as usual. But the experience did finally show me that I had been wrong in my conclusions before, and that it is indeed possible and maybe sometimes even desirable to let your character take over and do the work in ways that you could not do by yourself. How to attain that state reliably? I still don’t know. But maybe being clueless about it is exactly what it takes. It’s not just a matter of focus and concentration. I need to let myself be open and to give up control in order for this kind of magic to happen.
I can’t wait to hand over the camera to the next character, and see what happens.
Photo credit: Stefano Kewan Lee as the character Laurie in the larp Our Last Year (2019).
This article will be published in the upcoming companion book Book of Magic and is published here with permission. Please cite this text as:
Lee, Stefano Kewan. “Through Someone Else’s Eyes: A Confession.” In Book of Magic, edited by Kari Kvittingen Djukastein, Marcus Irgens, Nadja Lipsyc, and Lars Kristian Løveng Sunde. Oslo, Norway: Knutepunkt, 2021. (In press).
Content Advisory: Statutory rape, sexual abuse, organizer negligence, manipulation
A Finnish man is dragging his luggage behind him as we approach a subway station in Rome. We both have wheeled suitcases with long handles, and while I carry mine down to the station, he drags his along the stairs. Bump, whirrr, bump, whirrr, bump, whirrr, bump…
“Aren’t you worried you’ll break your suitcase?” I ask him.
“No,” T replies, “if it breaks, it was a bad suitcase. I don’t want a bad suitcase.”
Little did I know, during the production of Dragonbane, I would become that suitcase.
Fifteen years ago, Dragonbane was played in Sweden. I was in the three-person team who begat it all, three years prior. I was the second, and the one responsible for the story, setting, and name of the larp.
The other two were Fýr Romu and T. My first book, the roleplaying book Myrskyn aika (“Age of the Tempest”) was about to be published when T came to the door of my studio apartment in Turku one day with a proposition. I have chosen not to use his full name.
“I am going to make a larp about a mechanical dragon. I want to set it in the world of Myrskyn aika, and I want you as the creative lead on this larp.”
(They might have used the word “main designer,” or “head writer,” but the meaning was the same.)
I knew T from before, us both having taken part in each others’ larps since the mid 90s. He was not a close friend, but I dare say we knew each other quite well. And knowing him, I had my doubts about his leadership style. His earlier big projects, the Wanderer larps, were known for bad management and burnouts.
“Yes. There were problems, but I have learned my lesson,” T told me in his deep voice. His deep, convincing voice.
Then he showed me their plans. A Finnish forestry company has an experimental six-legged logging machine. Like a robotic ant the size of a truck. With the published book giving us a professional status, we would convince them to loan that machine for the larp. Before that, we would recruit Fýr to build an animatronic dragon around it, and we could have it walk around in the larp. The dragon would be able to turn its head, make facial expressions, and even breathe fire. T and Fýr were both interested in pyrotechnics.
We did, indeed, soon recruit Fýr who, like me, was studying in Turku. He had a crooked smile and a ginger ponytail. I believe he would not object to me calling him a mad inventor. I did not know him then, but we are still connected now fifteen years later. I am still not sure if Fýr is younger or older than me.
Myself, I was a young artist and writer struggling with burnout, depression, and tendonitis. I believed larp is an art form and a medium, and wanted to prove this to the world. My professional writing career was just getting started, Myrskyn aika being a major breakthrough since it was published by a proper book publisher and sold in book stores. I was young enough to still be looking for mentors, but experienced enough in the larp scene to be wanted as a mentor by others.
Together, we set to work creating the coolest fantasy larp ever.
Plans and Realities
This was a time when the Nordic larp scene was still in its infancy. We had met foreign larpers at Knudepunkts, and taken part in some of their larps, but this was going to take all that to the next level. We would recruit an international team and create a mega-larp for 1200 players with pre-written characters. And the animatronic dragon.
Now, we did not have the dragon yet. We had our eyes set on a prototype made by Plustech, a Finnish subsidiary of the multinational corporation John Deere which makes tractors and forestry machines. But, T convinced me, once they see our plans, they would be idiots to say no. After all, what a prototype needs most of all is visibility, and that we could promise them. Imagine going to a forestry trade show with a dragon!
We had crazy plans. We would transform fantasy larp forever. We would have players from dozens of countries, making this by far the most international larp at the time. We would create the best larp in the world. Through pyrotechnics, magic would really work! The village would have bespoke wheat fields to reap, which would be sown months in advance. The budget would be one million euros. Every off-game item from cell phones to underwear would be forbidden. We would utilize experimental augmented reality technologies. Our trailer would feature Eddie Murphy and be shown in film theatres.
We quickly started to recruit teams of builders, designers, writers, and producers. T made plans for getting us sponsors and backers, Fýr started drawing blueprints for the dragon, and I went to work on coming up with a concept for the larp.
The recruiting process was a strange one to say the least. People found out they had been recruited when they started receiving messages from an e-mail list they had no idea they were on. Communication and leadership were chaotic, and I probably share some of the blame for that.
My own notes on who is working in what capacity are odd reading now, eighteen years later. We very quickly recruited Christopher Sandberg into the production team since we knew him as the hotshot producer of the Hamlet larp. The next time his name is mentioned in my notes, he is running the writing team together with me. Eventually he replaced me as the creative lead.
Mikko Rautalahti wrote in the Finnish Larppaaja magazine about how unflattering the project seemed from the outside. This rant was published in early 2004 so a long time before the larp actually happened:
The organization behind the project was constantly in flux … Communication between the different teams didn’t work, so for example the costume team made their plans based on an already obsolete player count without checking with the people in charge of the plot. As a cherry on top, some French harebrain decided to post a good portion of the project’s inner discussions online for the whole world to see, which obviously created even more confusion among organizers as well as the public.
…
The project checked all so-called [T] boxes. Even though the creative lead of the project is Mike Pohjola who has written Myrskyn aika and is known for the groundbreaking inside:outside, and has often demanded for more emphasis in larp writing, the producer [T] kept doing his own thing, recognizable by stunningly ambitious plans and a completely haphazard execution.
…
On the other hand, [T] is also known as a man who spits in his hands, takes the scarily big bull by its horns, and wrestles that monster to the ground regardless of how many people are standing by, saying it can’t be done.
…
One can’t help asking, does the game really have to be this big? Is the content such that realizing the vision really needs more than a thousand players – or is the true reason for the size simply the need to seem important?
Translated by myself for this essay.
This sort of feedback simply made us more determined to prove this could be done.
The Story
I had written a Middle-Earth tabletop roleplaying scenario for the Finnish roleplaying magazine Magus (published in 2001 in the magazine’s 50th and last issue). It was about beornings and dragon worshippers journeying into the Grey Mountains to encounter a dragon, and then, perhaps attack it, or bargain with it, or betray the others to it. I had written plenty of history for the dragon worshippers, and even added a note saying the adventure could be turned into a larp.
That became the first seed for the story of Dragonbane. The first brief went like this:
Two ancient peoples have been at war for longer than anyone can remember. It all began with a Dragon, god to some, enemy to others. Now, the dragon worshippers have almost won, and the last remnants of the once proud people have set a call for heroes: Who will slay the dragon?
The last few days have seen the arrival of several chivalric orders, a handful of mysterious sorcerors, and many strange travellers from lands afar. Some are there to contest for the right to slay the dragon, others (like the dragon worshippers) are present to argue against the slaying. And, of course, many people are there just to take advantage of all the foreign dignitaries.
…
What secrets does each hero carry inside them? What is your dragon? When it comes down to an epic battle of Good and Evil, you must decide what you think is Good. And pray to your gods you got it right.
That is where the project got the name Dragonbane from. (Later on, Christopher and I would try to change the name to the more appropriate Dragontide, but T deemed it too late.)
As the story was developed further, we listened to feedback from different team members, most prominently the country coordinators and the writers. Christopher and I talked endlessly on the phone about how to tackle the different creative issues we would face with having a thousand players from very different larp cultures with no time to get to know each other beforehand. The idea to use Finnish style pre-written multi-page character descriptions was soon scrapped.
The village of the dragon worshippers soon became Cinderhill. But it was not until later when Christopher was the main designer when we switched the approaching adventurers into the dragontamers and the witches. Those two groups, along with the dragon worshippers of Cinderhill, constituted the character mega-factions in the larp.
My plan was that Cinderhill would not be the typical feudal-capitalistic pseudo-medieval village of fantasy larps, but something like a religious cult and a Soviet commune. One of our Estonian team members had grown up in a Soviet commune, and did not see this as a very positive thing, but I tried to convince her Cinderhill would be a utopian version of that.
I, as a published author, was T’s trump card, and he took me to many meetings with sponsors and local authorities to show that he had a professional writer in the team. I would typically pitch the story of the larp to the potential partners, and then on the way home, write a letter we could send to our teams and the existing partners. In fact, much of my early work was writing these press releases instead of designing the larp.
Here’s one such letter, written to invite fantasy larpers into the project:
While larp is a fun hobby everywhere, there’s all the time more and more people saying it doesn’t have to be just fun, it can be an earth-shattering, world-changing miracle. Some larps in Northern Europe have made a stab at this. In the last few years, we’ve had larps like Europa, Panopticorp, inside:outside and Hamlet.
…
Until now, fantasy has been over-looked by the larp creators who wish to take the medium forward. Fantasy has long been stagnating into a tired collection of Tolkien clichés, but Dragonbane will reinvent fantasy for the 21st century.
…
We see larp as a medium very close to shamanism, magic and fantasy. With Dragonbane we aim to renew not only fantasy, but larping, as well.
Quite soon after we had announced the project, we were already on the way to Italy to be guests at Lucca Comics & Games Fair. I am still not sure whether we were really guest of honor, or if the local larpers just told us that. The “other” guests of honor included Larry Elmore and Margaret Weis, and we were quite starstruck.
We flew to Rome, T dragged his suitcase to the metro, and we took a train to Pisa, from where we were driven to Lucca. The local mayor cut an actual ribbon at the opening ceremonies of the convention.
We had two talks Friday, one about Nordic larp (which was called larp in Northern Europe back then) and the other one about Dragonbane. Everything we say was translated into Italian so the audience could understand us. We wondered at how these people could larp fluently in English.
In the evening I ran a small larp, I Shall Not Want, which was focused on subdued character immersion at murdered businessman’s wake. For many of the Italian participants this was their first non-fantasy larp, and the first one where the focus was on character immersion.
We did our best to network with the local larpers, and T put me to work writing lots of material for Dragonbane.
One morning at breakfast we noticed Larry Elmore was sitting alone at another table, eating his eggs. We knew him as the biggest fantasy artist of our childhoods, having made the cover of the Dungeons & Dragons red box we grew up with. T wanted to recruit him, I advised against it. Nevertheless, we went to his table, and introduced ourselves. Larry assumed we were random fans. He smiled politely and said hello.
Without blinking an eye, T started an unsolicited pitch on Dragonbane with his very strong Finnish accent. “And we will actually have a real animatronic dragon! Now, do you think that’s pretty cool or what?” Larry kept nodding politely, but it was obvious he did not believe a word we were saying, and wanted to be left alone. T took this as his cue to ask him to create original dragon art for us. Larry said something vague like “Sounds real interesting,” and promised to get back at us. He did not, of course. We were just two European crazies who interrupted his breakfast.
Later on, with a similar pitch, T did manage to attract the Argentinian dragon artist Ciruelo. The art on the poster was made by him.
The Rabbit Hole Method
Christopher Sandberg, a passionate Swedish larp designer and producer, delivered several long game design documents which included everything from the setting to costume design of the individual groups. We discussed the topics day after day, week after week, and finally came up with what we saw as a breakthrough: The Rabbit Hole Method.
The larp would start with the players in their regular clothes, suffering complete amnesia. They would not know who or where they are. Walking around in the woods, they would find clothes that feel much more appropriate, and slowly start to remember that they are, in fact, a dragon worshipper from the village of Cinderhill, or a witch, or a dragontamer. They would change into their real clothes, i.e. the costume. They would remember their new name, and find friends and family that they know quite well but they are also meeting for the first time.
This would take a few hours, and then they would arrive at the village or some other group location, where they would already be in character, and dream-like go about their business making paper or fetching water or starting fires. And then the larp would go on like a regular larp.
The Rabbit Hole would solve so many issues, mainly the players not knowing each other beforehand, and being able to play in their own languages as well as whatever English they can muster. Nowadays we would have workshops instead of trying to solve these issues in-game.
Unbeknownst to me at the time, Rabbit Hole is also a metaphor for taking hallucinogenic drugs. Some people did pick this up, and it again was a blow on the public image of the project.
We felt this was an ingenious solution. But our Danish country coordinator who had promised us fifty Danish teenagers said this was way too experimental for them. The kids liked to beat orcs in the woods, not take part in strange ritual dramas. (I am sure many of those former kids are running full-blown ritual drama larps now.)
Christopher and I felt we could convince the Danish teenagers, or forget about them. But T was worried about our player base. This was a thousand-person larp. We must have those teenagers! So, the Rabbit Hole was scratched, and we started to look for a more traditional approach.
We still did not have a location for the larp, but we did not want it to be in Finland. The neighboring countries Estonia and Sweden seemed good options.
The team got in contact with Estonian larpers and a location scouting team left Finland on a ferry.
T brought along his legendary Humvee which was known as “The Finnish Bar” in many Knutepunkts since he held unofficial parties there with lots of booze. I never went, but knowing he was later incarcerated for sex crimes, it is hard to know how much grooming happened at those parties.
Nevertheless, the car came in handy driving to the Soomaa national park in south-western Estonia. Sometimes we would cross bridges that were only barely able to carry the car’s weight, and all the passengers would have to get out and walk.
Local larpers took us to explore Soomaa on boats. It is a vast area of bogs, forests, and meandering rivers, where Estonian freedom fighters and bandits used to hide. The area that on the map had seemed suitable, proved to be completely impossible. It was a virtual jungle, and in the summer would be full of rapid animals and violent boars.
The evening was reserved for workshops. The production people including T and Mikko Pervilä held their own meeting in one part of the house we were using, while I talked with some of the writers. Fýr ran a third meeting for the Estonians who were present, and their job was to come up with a name for the dragon. I had no idea such a key element of the fiction was being crowdsourced, and when later that evening I was told she is called “Beautiful Death,” I simply thanked them for the input. This, obviously, got them quite irate, having just spent hours coming up with a good name. (And it was good.)
I went to visit the production meeting and I discovered a very drunk T angrily explaining to Mikko Pervilä about how he does not understand the project like T himself does. And Mikko, exasperatedly trying to get some point across. The Estonians probably did not get a very good impression of us.
The next day T took me to meet the director of the National Park. He was polite and interested, and promised to stay in touch. (He did.) He also suggested a different location, parts of which were on privately owned land, and could be built on.
The new location was idyllic, you almost expected to find a hobbit village somewhere. The area was mostly plains or dried swamp, with small forested areas providing contrast. A beautiful river ran slowly through the plains, providing an interesting in-game obstacle for anyone needing to cross it. There was a ruined farm house with just the chimney remaining, and a wild orchard in the yard. Berry bushes and apple trees had started to spread in the nearby lands.
We figured we could build our village right on the outskirts of the national park. T envisioned a grand main hall for the village that he could then use as his personal summer cabin after the larp. “And I’m sure some envious larpers will twist that around to sound like I’m only using free labor to build myself a huge cabin! But after a project as huge as this, I think I’m entitled to something for myself.” Another possibility would have been to testament the cabin to the whole team or to one of the organizations behind the larp, but these were not mentioned.
For some reason, there was no room in the Humvee for me on the way back, so I had to take a series of Soviet-era buses to get to Tallinn and the ferry. This gave me time to do some of the writing tasks T had given me, including writing a letter about the successful Estonian scouting trip for our team and sponsors. Typing on a laptop in a bouncing bus, hands hunched like a vulture’s feet, was not good for my tendonitis.
The bus-ride turned out to be a blessing in disguise, as I later found out T’s Humvee had broken down on the country road he had been driving. I was not there, but I remembered his comments about the suitcase in Italy. “It broke down, so it was a bad car. I don’t want a bad car.”
Still struggling with stress, depression and the wrists, I was starting to suspect, if I would break down, too, before all this was over.
After we had publicly announced that we had chosen Soomaa as the location, the Estonian authorities did, indeed, contact us again. They said we absolutely cannot use the National Park since many of the things we have planned are directly against the rules of the park and the laws governing it.
T and I were both quite angry and disappointed at the Estonians. If someone had made sure of this a few months earlier, we would have saved hundreds of hours of labor, by skipping the whole trip. In retrospect, it was us, the main organizers, who should have made sure of that.
Suspect Parties
Many of the bigger project meetings took place at T’s home in the countryside between Turku and Helsinki. There were also several other people there, some from T’s larp organization, some his friends, others just people hanging around. Or maybe they were all involved in Dragonbane. I discovered Fýr was now employed by T’s company.
The workshop weekends included meetings and commonly prepared meals, but also lots of extracurricular activities, including clearing the garden of dried shrubs. I did not take part in that. I was also a teetotaler at the time, so I could not fully participate in the other program which mostly consisted of drinking games in the sauna, drinking games in the pool, and drinking games wrapped in towels.
There were always teenaged girls around, and these older men wanted to get them drunk. I did not know the girls, maybe they were involved with one of them, maybe they were just working on the project, maybe something more sinister was happening. It was hard to tell, and knowing what I now know, I should have spoken out more clearly. Today, I would characterize the atmosphere as toxic.
We writers did have actual productive meetings, though, although sometimes they felt more like seance sessions, with us trying to decipher what Christopher was saying over a long-distance phone call on speakerphone.
The rumors and the strange mood and the “use them until they break” style of management obviously led to many, many people burning out, quitting or just quietly disappearing. This meant we had to constantly find new people to take on those positions. People kept coming and going. Christopher as creative lead was replaced by others before the project was over.
For Solmukohta 2004, Juhana Pettersson and I designed the art larp Luminescence, produced by Mikko Pervilä. It is known as “the flour larp,” since we had a room filled with 750 kilos of wheat flour. Plenty has been written of that larp in other articles, but cleaning up after the larp was quite a hassle.
T wanted me to be in some Dragonbane meeting, while I was expected to be cleaning the room. “No problem,” he said, and ordered two teenaged volunteers to go clean the flour room while I took part in the meeting. Needless to say, the volunteers simply left the project, and I later got an angry call from the janitor.
Luminescence. Photo by Juhana Pettersson.
At a later stage in the project, a larper woman I was dating told me T had asked her to join Dragonbane‘s music team. Having seen what was going on at those project workshops, I did not feel them to be a safe environment for someone I cared about. (Again, I should have worked harder to protect also those I did not know.) I asked her not to participate in the project, and she got mad at me at first, but then agreed.
Since we were constantly struggling to recruit new people, and I as one of the key organizers had just worked against that goal, I finally started realizing I could not be involved in Dragonbane much longer.
Everything Goes Wrong
I was sitting in the audience at an ice hockey stadium listening to a pyramid scheme recruiting event. T was convinced we should have them as our financing partners, and had sent myself, and some of the production people to take part in the event, and then later on try to meet some of the key people in their dressing rooms.
The whole thing was obviously a scam. Obvious to me, but others in our team were not as skeptical.
We managed to get an audience with one of the speakers, and explain our case. Dragonbane could be officially branded by the pyramid scheme, and they would get lots of publicity for their business. They promised to think about this.
When Mikko Pervilä heard about this, he said he would quit immediately, if Dragonbane went through with this. So, the cooperation was cancelled. I am grateful to Mikko for that. (He later quit anyway.)
We had long since forgotten about getting Eddie Murphy for the trailer. Then we found out we would not get the Plustech forestry machine, either. How could we have Dragonbane the great dragon larp if we have no dragon?
The project went through constant changes. The location was switched from Estonia to Sweden, the targeted player number was cut and cut again from 1200 to 400. Fýr’s dragon building crew were hard at work making plans on a new kind of dragon built on top of a truck, but without Plustech, they could not keep up with the schedule.
Christopher and I realized there was no way for the larp to happen in 2005, and managed after long, painful debates to convince T to postpone it by a year. He opposed the change because once he promises to do something, he does it. But, we told him, his promise could not be kept in 2005, but it could be kept in 2006.
Around that time, T decided he had to change his leadership style. This is how he comments on the topic in the documentation book Dragonbane: The Legacy:
“As the project progressed, it became increasingly evident to all participants that the only viable decision making model was a military style one. The more idealistic version proposed early in the game just did not produce results and in a project of this size and with this little time it is not a good alternative. There are reasons why corporations and businesses do not operate on committee or democracy basis.
A smaller, less international project could have succeeded with less dictatorial management, but with Dragonbane the more authoritative style should have been adopted even earlier. In hindsight, it is easy to see that the year we lacked could have been saved by choosing army style project management from day one.”
I wanted out. I was very stressed and felt I would soon break like the suitcase and the car and so many other people in the team before me. But explaining this to a person who does not take no for an answer was not easy.
I told T I needed to do some paying work since Dragonbane was taking up all my time. “How much do you need?” he asked. He proposed I come work for him. Having seen how Fýr was already in a position of T having economic power over him, and now with militaristic style, this was not what I wanted to hear.
In the end I just had to tell him I could not work in the project under any circumstances. “Fine,” he said. “I hope you won’t turn against us and start badmouthing us.” I promised I would not. And I have not written or spoken about my experiences publicly, until now.
After that I became a broken object, someone T did not want around.
A year later the larp was actually about to happen in the forests of Bumfuck, Sweden. (Actually Älvdalen in Dalarna County.) I could not take part in the larp as my mandatory civilian service would start immediately after and if I was late, I would be punished. Travel to and from Älvdalen took so long I could not risk it, but I wanted to be there at the start.
I had read online about how the players who had arrived early had met angry organizers and been forced to work on building the village. The dragon’s neck had broken and it was being repaired at a vocational institute in Finland. Nothing was ready, and there was not enough food for the involuntary volunteers.
Fundin, a Dragontamer player from Sweden had this to say:
Mistakes were made, and I think the main one was not trusting that the players could fix things for themselves, less promises would have made a better game.
Had we been told to bring tents, cooking gear, food and taming tools the game would have been better. There were few who couldn’t bring tents for example, no problem, then only a few tents would have had to be made = less work for the organisers.
I asked about making taming tools and was told to go to Finland or southern Sweden for a workshop… I would have been able to make them at home if that had been cleared beforehand..But *No* was the general answer to any Idea, everything had to be specially made for DB, that was the big problem, and you were not allowed to make anything by yourself without an organiser or a workshop.
When I arrived, the mood among the organizers in “The Bootcamp” was, indeed, hostile. At the time I thought it was because I was seen as a traitor, having quit the project. Now I have found out the mood was hostile towards everyone so it could have simply been lack of sleep. That ten people who should have been there to help were repairing the dragon had taken its toll.
It was clear everything was badly organized and there were not enough people to do everything that had to be done. And not enough cars to get people from the Bootcamp to the larp village to build it. On the other hand, there were a huge number of incredibly beautiful props, fabrics, and such.
I did odd jobs. I cooked a hearty vegetarian meal for the people at the Bootcamp. I remember T being very happy that I took carnivores into account, not realizing the sauce was soy grit instead of minced meat. I helped dye scrolls with strong tea. I helped the players build the village. I held the opening brief for the players in the witch group.
The players and volunteers I met were exhausted and almost delirious. One of them, Tonja Goldblatt, looked at me, unbelieving, when I arrived at the village. They had not eaten or rested properly, and had to work in the poorly organized work camp. When I had wanted Cinderhill to resemble a Soviet commune, this was not what I had in mind. It was certainly no utopia.
I wasn’t part of any main organizing team, but I ended up working my ass off for this project and I burned out. It was no small feat and it did manage amazing things, but Dragonbane broke me for years. For years it was really hard for me to talk about the whole project because of the bitterness. It was my first international larp and turned me away from Nordic Larping for years.
I only caught rumors of the larp itself from the Bootcamp, and then I had to leave. As I was ready to depart, the dragon arrived. They had driven it to a ferry, sailed it to Sweden, and driven it from the ferry to Älvdalen. Its neck was still broken, but it could move.
At the last moment T decided to replace the person who had prepared to play the voice of the dragon. He replaced him with himself. Even though the fancy software could turn everyone’s voice into the dragon’s voice, it could not change his very recognizable accent.
Aftermath
For the longest time I was ashamed of the project. I assumed almost everyone had a really bad time. And sure, many people did. Many burnt out. But for others this was every bit the magical experience we had set out to create. Friendships were forged and sense of wonder essential to fantasy created lasting memories.
In the book Nordic Larp, Johanna Koljonen’s and Tiinaliisa T’s article on the larp starts with these atmospheric words:
I heard the dragon give out a heart-rending shriek. The sky exploded, and pillars of fire shot up behind the temple. The Dragon died – and at that moment it became truly real. The odd angle of the head looked like the twisted position of one who has expired in pain. And its skin, when I rushed in, wailing, towards it, felt slightly warm to the touch.
In the same book, an anonymous Cinderhillian player comments:
We indeed had a working village! When we bakers found out we had bread and cheese, but nothing to slice the cheese with, one of the village smiths made us a perfectly good cheese-slicing tool!
Charles Bo Nielsen recently reminisced on the group Larpers BFF:
I would like too add that as someone who was 18 at that larp, it was an amazing experience, first major international larp for me. So heavily coloured from that perspective.
There were some really interesting things about the larp. It was insanely ambitious, especially for the times, it had a really really big budget, due to being heavily funded, beyond the player tickets of 130 euroes, which back in 2006 was considered quite the sum for going to a larp.
From my point of view it ended up really grumbling under its own hype, the organizers ended up promising everything and certainly not delivering everything.
In Denmark spinoff larps were run, continuing the story of the dragontamers.
The village that was built was robbed soon after the larp, and then left in the woods to decay. Later on, the local municipality burned it down.
Essi Santala, who worked with Fýr on the dragon, wrote: “I would not be who I am today without Dragonbane. I know it was a devastating project for some people but for me it meant major friendships, togetherness, overcoming obstacles and a sense of awe over what we accomplished over the course of the project. I spent two years part of Dragonbane. It was awesome. Was it a good larp? The question, to me, is irrelevant.”
I would still stay in contact with Christopher, and a year after Dragonbane we would found a company together. Fýr is studying filmmaking in Prague. Mikko has produced many other big events including Solmukohtas.
In 2015, T was sentenced to two years and eight months in prison for statutory rape and sexual abuse, and he quit the larp scene.
It is bittersweet to think back on Dragonbane now. Thanks to those who worked for and took part in our visions. Apologies to those that were hurt or broken. I hope young organizers and designers of today are more aware of toxic environments and what to do about them.
I would invite everyone who has memories or questions of Dragonbane to discuss the topic further with me and others.
And so the personal is political: the forces that shape our individual lives are the same forces that shape our collective life as a culture. — Starhawk((Starhawk. Dreaming the Dark: Magic, Sex, and Politics (1997, p. 28).))
We larpers are a weird bunch: we make up stories, create costumes, research tiny historical details or read boring philosophical essays just to be able to play a character that feels right, for a few hours. We try our best to step into another person’s shoes, sometimes coming home with a similar pair to wear in our everyday life. How odd; but how precious.
Indeed, I will argue that larp has the potential to make meaningful change, by helping us expand our imagination and empowerment.
When writing this paper, I first wanted to – as goes the saying – tell you about my character. It was a story of overcoming personal limitations, expanding the alibi, and finding support and acceptance from my co-players. But I’m sure you’ve heard the story: or, better yet, lived it.
Instead, I want to tell you about the mental structures that lie beneath this. The way our brain got wired to meet the requirements of a society based on status inequality, isolation, and a belief in individual responsibility – radical free will, as opposed to the existence of social and material determinism and disparity of chances. I want to tell you about how larp can help us change these structures, dig out the roots of alienation, and find our second breath to create different mental and cultural structures. I want to tell you about magic.
According to witch philosopher Starhawk, magic is about achieving a shift of consciousness: take a step outside of our previous (ordinary) way of looking at things, and manage a truly different vision of the world and ourselves. Rings a bell?
In this essay, I will explain how Starhawk’s vision of magic allows us to gain a different perspective on what happens through larp and what can be achieved. Jonaya Kemper’s work on emancipation((Jonaya Kemper, “The Battle of Primrose Park: Playing for Emancipatory Bleed in Fortune & Felicity,” Nordiclarp.org, June 21, 2017)) will be instrumental to show how magic plays out, and to gain a deeper understanding of the world-changing potential of larping.
Magic at Play
Starhawk is an ecofeminism activist, philosopher and Neopagan witch. She uses magic to change the world, in a practical sense. Let’s see how it works.
According to her, magic is “the art of changing consciousness at will.”((Starhawk. Dreaming the Dark: Magic, Sex, and Politics (1997, p. 13).)) Magic takes its roots in a paradox: “Consciousness shapes reality. Reality shapes consciousness.”((Ibid.)) Our mental structures, beliefs, intellectual and spiritual patterns, states of mind… and the things outside ourselves – the culture, places, people, myths… – are interdependent. We are both a product of the world that surrounds us and producing it in turn. Because we exist within reality, our actions influence it; but we also derive most of our “consciousness”, our awareness of the things within and without our mind, from the preexisting reality.
Magic is finding the path to change our own consciousness. It can be done through very practical things, such as activism, or more esoteric ones, such as mindfulness. Whichever path you take, one single truth remains: magic is about finding what Starhawk calls the power-from-within: the power that derives from what we ourselves can do and achieve, as opposed to power-over.
Power-over is power derived from hierarchy, constraint, or imposing on people by force, manipulation, or persuasion. Laws (secular or religious) rely on power-over: the threat of enforcement causes people to abide, not ultimately because they think it’s the right thing to do (though they may come to believe it), but because they are (symbolically or physically) coerced to do so. On the contrary, power-from-within is not about making people do stuff, nor is it about acting the way people want us to: it is about our own agency and capability.
Once you find your power-from-within and manage the shift, Starhawk is positive that you will act on it. Shift your consciousness and the world around you will change, because you’ll make choices to induce change – helping reality itself evolve to a different balance.
Now back to larp: I’ll argue that a successful larp is one in which we achieve that shift of consciousness. And that it is, in fact, the greatest thing larp can hope to achieve.
Caprice, a character I’d wanted to tell you about. She’s dressed in black shorts, suspenders and unbuttoned hoodie, her breasts flattened with black tape. She wears red lipstick and strange, scar-like make-up. Red words figuring scarifications can be seen on her thighs. She’s talking passionately to an unseen crowd in a room with white walls on which hang black-and-white pictures of well-dressed artists. Larp: OSIRIS, 2019. Photo by Lille Clairence.
Othering Oneself
The alibi is often at the core of the social contract in larp. It can be defined as “The things that enable a person to (role-)play and to do things they would never do in everyday life while in character.”((“Glossary,” in Larp Design: Creating Role-play Experiences (2019).)) It says: “By entering the game, we pledge to separate the character’s speeches and actions from the player’s.”
Without that insurance, we can’t play roles, because we can’t step out of our ordinary selves.
Oh, the alibi is a flimsy thing: mundane elements such as performance anxiety, an unsafe environment, the difficulty to differentiate the player’s and the character’s emotions from an external viewpoint, or internalised bias (ours or our co-players’),((Kemper, Jonaya, Eleanor Saitta, and Johanna Koljonen. “Steering for Survival.” In What Do We Do When We Play? Solmukohta (2020).)) put it in jeopardy. It doesn’t always live up to the task: more often than not, perhaps, we leave a larp having not dared enough, under-played our character, or even held a grudge (or had a crush) on a player after in-character interactions. Still: the alibi, albeit imperfect, is the key ingredient that clearly distinguishes larp from other types of play (we need alibi in table-top RPG too, but the embodiment required by larp takes it one definite step further).
Whether it works or not, the alibi as a social contract sustains an effort to perceive friends as elves, strangers as companions, or oneself as an artist. It is an attempt at a shift of consciousness.
Of course, famously called willful suspension of disbelief, the attitude a reader adopts to engage with a piece of fiction (withdrawing judgement on the veracity or realness of events taking place within the fiction) covers some of the same ground, and has been used and expanded in relation to larp:((Schrier, Karen, Evan Torner, and Jessica Hammer. “Worldbuilding in Role-Playing Games.” In Role-Playing Game Studies: A Transmedia Approach (2018, p. 349-363).)) but then again, embodiment and player agency in larps take that dimension further, to a place more intimate and more active. In addition, the strong collective component of larp goes far beyond the individual attitude towards fiction: we can only sustain our mindset, our attitude towards the game, if the others play along. In larp, we need others to achieve what we mean to achieve: there can be no individual success or failure. It’s all co-creation and collaboration towards the same goal: to create a meaningful, engaging story, in which we can let ourselves be caught.
So, larp is a kind of magic. Using our will to participate in larp, we engage emotionally and meaningfully in a character and relationships. When we interact with people, or with the larp design, we create a space for this to happen. In that space, things and behaviours are redefined, reinterpreted. The most mundane of elements can convey vastly different things: in this, we make art. We create meaning. This wooden door is a gate to the underworld. This young woman is the old queen of an older kingdom. This person whom I never met is my long-lost love.
We say these things and we believe them. We make that shift of consciousness. Magic happens.
So what? Permeating the Real World
The most common association with magic in regard to play is that of pioneer game scholar Johan Huizinga: the magic circle. According to the Larp Design Glossary, the magic circle is a “[m]etaphor for the separate space of playing.”((“Glossary,” 2019.)) It marks the game space, both physical and virtual (mindspace, belief system, gameworld, etc.), as separate, as distinct from the paramount reality.((A term used by sociologists Peter L. Berger and Thomas Luckmann, it designates what we call “reality,” our ordinary life and most commonly shared world, as opposed to “provinces of meaning,” which are like “pockets” of alternate reality (such as fiction, play or religion). Peter L. Berger and Thomas Luckmann, The Social Construction of Reality: A Treatise in the Sociology of Knowledge (1968).))
Huizinga’s theory has been widely criticised, as the separation between play and reality is often impossible to trace (and their definitions elusive). According to Stenros,((Jaakko Stenros, “In Defence of a Magic Circle: The Social, Mental and Cultural Boundaries of Play,” in Transactions of the Digital Games Research Association, (2014)) the notion of a magic circle would actually be plural, expressing different “boundaries of play” – the player’s state of mind, the social contract, and the game space. Those boundaries remain porous: the magic circle can be endangered by external events, and the players are able to navigate between different “layers,” zooming in and out of character during larps.((Hilda Levin. “Metareflection,” in What Do We Do When We Play? (2020).))
Despite this criticism, and following its redefinitions, the term “magic circle” remains widely used to designate the elements sheltering a game from reality, and vice versa. “Play” and “reality” must remain separate, and by entering the game, we cast a spell to make it so.
But if we are to believe Starhawk, Huizinga was wrong all along: magic is not what makes the game impermeable. It’s what makes it porous. Magic is that shift of consciousness, temporary perhaps but with long-lasting repercussions, that allows larp to influence the bigger, outer world.
Magic is the reason why so many larpers report they became more comfortable talking in public, or wearing “eccentric” clothes, or exploring gender fluidity. It’s the reason we created bonds so strong with people we spent barely a handful of days with, why we were sometimes able to create a community of trust out of diverse people. Magic is seen through all the things in larps that allowed us to grow.
But careful: magic is not guaranteed to happen. Sometimes, we become more comfortable with things through larp just because we’ve had the opportunity to practice, when we couldn’t otherwise try them out. We might not need a deep change in mindset to become more at-ease talking in public when it’s the fifth larp this year in which we’ve had to deliver an inspirational speech. It may just be a matter of habit, of practice. Similarly, learning to impersonate a character doesn’t mean they’ve shaken us to our core, mingling with our sense of identity, throwing us out in the world with new perspectives.
A shift of consciousness is something more profound than that. It’s not pretense, or shallow belief.
Magic is demanding that we dive deep and redefine our core beliefs. And that’s gonna take us some work.
Building Our Power
Larp is a dense, demanding hobby, which tends to generate a tightly-knit social fabric. As such, it can be a truly powerful tool for community building. But the “community” thus made is no stranger to power dynamics,((Axiel Cazeneuve, “The Paradox of Inclusivity,” In What Do We Do When We Play? (2020).)) status inequalities,((Muriel Algayres, “The Impact of Social Capital on Larp Safety,” Nordiclarp.org. Accessed March 28, 2020)) and discriminations in access to games, hype, speech, etc.((Kemper, Eleanor, and Koljonen, 2020).)) These are all manifestations of internalized power-over – we have a hard time rejecting the script society hammered us with.
In her paper “Wyrding the Self,”((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.)) larp scholar and activist Jonaya Kemper brings into focus something many may find disturbing: that we’re all the oppressor and the oppressed. Even the most marginalized person in regard to society standards can still inflict power-over. Even the most privileged can be subjected to power.
Collective Liberation
“Wyrding,” Kemper explains, means to embrace being weird as opposed to being determined by society. “To be weird is to be outside of the normal aspects of society, yes, but to also collectively decide who you would like to be, not based on societal pressure.”((Ibid.)) The way I see it, wyrding is a way to increase our power-from-within: let go of social expectations and focus on what we can do and be.
If embracing weirdness is how we can achieve liberation, then larp sure is the place to do it. In fact, even if all larps do not make great magic, the habit of taking on different roles and perceiving others doing so is still an exercise at shifting consciousness at will.
Kemper’s now-famous concept of emancipatory bleed((Jonaya Kemper, “The Battle of Primrose Park: Playing for Emancipatory Bleed in Fortune & Felicity,” Nordiclarp.org, June 21, 2017.)) has thrown light on how we can use larp to overcome our own internalized limitations. According to Kemper, “bleed” (the transfer of emotions between character and player) “can be steered and used for emancipatory purposes by players who live with complex marginalizations.” Through careful calibration, players can navigate towards experiences they want to deal with or overcome in the safe environment larp provides (on the need to feel safe to larp.((Cf. Anneli Friedner, “The Brave Space: Some Thoughts on Safety in Larps,” Nordiclarp.org, October 7).))
Kemper’s proposition may seem individualistic, as it emphasizes on the player’s own empowerment. Likewise, magic as essentially a state of mind could feel self-centered at first. But as Starhawk points out in the quote I chose as an introduction to this essay, “the forces that shape our individual lives are the same forces that shape our collective life as a culture.”((Starhawk, 1997, p. 28.)) In acting on the things that determine us, that make us that way, we also induce change on a broader level – albeit in an often imperceptible manner. The converse is also true: we can only change ourselves to the extent that we make the world to allow that change.
Indeed, Kemper writes, “If we want liberation, then we must also liberate those who oppress us because they’re oppressed just like us.”((Kemper, 2020, p. 212).)) There is nothing like individual liberation – the social and the personal are deeply intertwined. And both Kemper and Starhawk agree that communities are where shit is gonna happen.
All limitations considered, let us nonetheless posit that larp is magical practice. A collective endeavour to achieve a shift of consciousness, an art of changing the way we see the world and the critters in it. Such practice would have to liberate us, to make us freer from social norms, more eager to act against them. If, and only if we could shake off the same old power structure we’ve been bathing in from an early age.
To hell with power-over; it’s time to find our Power-From-Within.
Caprice (the author) and Claude Giger (Lille Clairence) singing “Les Tuileries” together. They learned and practiced the song two hours prior and are now performing at dinner in front of all the players. Giger holds blind-folded Caprice closely against his chest, a technique used by the players to keep Caprice’s player from shaking with stress and coordinate their breathing. The light is blue, dim. OSIRIS, 2019. Photo by the organizers.
Ethics of Larping
The way we ordinarily imagine magic has everything to do with speech acts, or what we call language performativity.((After linguist John Austin’s theory of speech acts, though he didn’t use that exact phrase himself. John Austin, How to Do Things with Words (1962).)) It designates occurrences when saying actually does something. The most common example of this is when a priest or a mayor pronounces two people wed: they don’t only say it, as you and I might, they effectively make it happen, through the power granted to them by whichever institution backs them up. In our imagination, we figure magic works like that: a great wizard called fire upon them, and fire came.
This is power-over. It’s why we laugh at magic, cause we don’t understand how it could really work. It’s not like we could really summon demons or receive healing magic from gods, right?
But true magic is about the power you have, not that which is granted or appropriated. It’s no gift, nor curse. It’s inner strength, capacity, determination to act. And so we must act in accordance to our words, not merely expect our words to have effect on their own.
I propose we apply what Starhawk calls the ethics of integrity to larp. In her words, “[i]ntegrity means consistency: we act in accordance with our thoughts, our images, our speeches.”((Starhawk, Dreaming the Dark: Magic, Sex, and Politics, 1997).)) It’s a basic principle that if we really do make the shift, if we manage to change consciousness at will, then our actions will follow.
Conversely, if we aim to take action – or inspire people to take action – through larp, we must wonder how we can try to reach the necessary shift of consciousness. In my master’s thesis,((Axiel Cazeneuve, Éthique et politique du jeu. Jeu de rôle grandeur nature et engagement politique en Finlande. Université Toulouse Jean Jaurès, 2019).)) I argued that what makes larpers more inclined to supporting progressive politics is that larp is largely non-hierarchical, non-competitive, non-productive, and non-profit.((The ethnographic study was conducted in Finland, with back-up from “experimental” (inspired by Nordic larp, often using its toolbox) larp scenes in France, and cannot account for all larping cultures. However, I believe that where analogous conditions are met, the same conclusion can reasonably be drawn.)) These are not individual traits, but structural features. In my opinion, they’re essential to a socially powerful and ethical larp culture.
Larp is discordant. Disturbing. It disproves many of society’s strongly established beliefs: that adults can’t play. That play can’t be serious. That people only work for money. That people don’t typically cooperate, or collaborate without some kind of management or coercion.
The shape of larp, albeit imperfect, supports a whole different structure and a distinct mindset compared to the general society. And it is this structure that we must cherish and sustain, for it is that which can reach us and move us and lead us to achieve a shift of consciousness.
Through larping, we make social magic. It allows each of us to grow and change, and our discordant consciousnesses help change the world in turn.
Conclusion
Using Starhawk, this paper aimed at bridging magical practice and activism with larp, to show how art, politics, and personal liberation articulate. It follows Jonaya Kemper’s work, which focuses on what each of us can do to use larp for emancipation purposes, by offering a different reading grid – magic – on those phenomena and emphasizing on the importance of the collective in achieving liberation.
There is a lot larp can do: but saying this is not enough. We must be wary of this assumption. We can be tempted to assume a larp tackling difficult social issues, for example, will succeed in raising awareness or leading people to have different opinions: but how we do things is at least as important as what we do. As Eirik Fatland demonstrated in a keynote held at the State of the Larp conference,((Eirik Fatland, “Larp for Manipulation or Liberation,” Oslo, 2018)) larps about specific, real-life issues have mostly no impact on the beliefs of the players, but can on the contrary reinforce stereotypes and preconceptions.
This focus on discourse, as opposed to structure, is a common flaw of progressive politics, especially among large political organisations such as parties or NGOs. They often make the mistake of believing in their own efficiency and effectiveness, regardless of the social and material reality they – and we, in spite of ourselves – exist in. So does larp, when it doesn’t examine its own structure with a critical enough eye.
Starhawk’s vision of magic provides us with an alternative framework, less concerned with discourse and more in touch with the material reality we live in – that which shapes us, and gets shaped in turn. As larpers, we learn to be flexible and to think differently about the world, both social and material: it’s a gift we can use and enhance to make true magic – change consciousness to take meaningful actions.
It’s only possible if we stay vigilant: the structure of the society we mean to change is pervasive. Resisting it is a constant struggle: but larp, like magic, might be just what we need to do so.
Berger, Peter, and Thomas L Luckmann. The Social Construction of Reality: A Treatise in the Sociology of Knowledge. New York: Anchor, 1967.
Cazeneuve, Axiel. “The Paradox of Inclusivity.” In What Do We Do When We Play? Solmukohta 2020, edited by Eleanor Saitta, Makkonen Mia, Männistö Pauliina, Serup Grove Anne, and Johanna Koljonen, 244–53. Helsinki: Solmukohta 2020, 2020.
Cazeneuve, Axiel. “Éthique et politique du jeu. Jeu de rôle grandeur nature et engagement politique en Finlande.” Directed by Laurent Gabail. Université Toulouse Jean Jaurès, 2019.
Fatland, Eirik. “Larp for Manipulation or Liberation.” Oslo, 2018.
Kemper, Jonaya, Saitta, Eleanor & Koljonen, Johanna. “Steering for Survival”. In What Do We Do When We Play? Solmukohta 2020., edited by Eleanor Saitta, Makkonen Mia, Männistö Pauliina, Serup Grove Anne, and Johanna Koljonen, 49-52. Helsinki: Solmukohta 2020, 2020.
Levin, Hilda. “Metareflection”. In What Do We Do When We Play? Solmukohta 2020., edited by Eleanor Saitta, Makkonen Mia, Männistö Pauliina, Serup Grove Anne, and Johanna Koljonen, 62-74. Helsinki: Solmukohta 2020, 2020.
Schrier, Karen, Torner, Evan & Hammer, Jessica. “Worldbuiling in Role-Playing Games.” In Role-Playing Game Studies: A Transmedia Approach, edited by Zagal, José P. and Deterding, Sebastian, 349-363. New York: Routledge, 2018.
Starhawk. Dreaming the Dark: Magic, Sex, and Politics. Boston, MA: Beacon Press, 1997 (1982).
Cover photo: Caprice, a character that made me understand magic, at the larp OSIRIS in 2019. She’s standing blindfolded with loud music in her ears on a narrow wall in the cold February wind as part as an impromptu performance. She wears a long red cocktail dress laced at the back that reveals her bare tattooed back. She stands with her arms half-risen in a powerful pose. The background is a thickly clouded sky over a dry heath. Photo by Lille Clairence as Caprice’s partner, Claude Giger.
This article will be published in the upcoming companion book Book of Magic and is published here with permission. Please cite this text as:
Cazeneuve, Axiel. “Larp as Magical Practice: Finding the Power-From-Within.” In Book of Magic, edited by Kari Kvittingen Djukastein, Marcus Irgens, Nadja Lipsyc, and Lars Kristian Løveng Sunde. Oslo, Norway: Knutepunkt, 2021. (In press).