Tag: Nordic Larp

  • Fortune & Felicity: When Larp Grows Up

    Published on

    in

    Fortune & Felicity: When Larp Grows Up

    By

    Sanne Harder

    I wish you could have been at Primrose.

    It is spring. Tonight there is a ball on. The women have gone back to the parlors to change out of their day dresses and into their extravagant silk gowns. A pair of soldiers are loitering outside the clock tower, discussing race horses, and paying little mind to the rather exquisite sunset in the background.

    As the young ladies emerge on the porches, the soldiers click their heels together and emit simultaneous “Ah!”s of admiration.

    And these virginal rose buds of spring certainly are a sight for sore eyes: Long, gloved fingers wrapped about their father’s arms. Faces half hidden behind the shades of the bonnets. Silk slippered feet on the gravel path. In the evocative words of the poet, “She walks in beauty, like the night.”

    And off they all go — to dance the night away at the ballroom. Surely tonight they will meet that certain someone.

    I wish you could have been there. My description does not do it justice.

    The author in costume for Fortune & Felicity. Photo by Sanne Harder.

    Fortune & Felicity was a larp held at the beautiful spa village of Medevi Brunn in Sweden. The larp lasted from May 25-28, 2017. It was based on the works of classic writer Jane Austen and set somewhere around 1810. The idea was to create a Nordic larp with a 360 degree illusion setting and strong plot lines that were inspired by Jane Austen’s literary works.

    It’s been over a week since I got back from Fortune & Felicity and the dust is finally settling.

    I’m sure we can agree that there are different kinds of larp experiences: There are the plain awful ones, where you have no chemistry with the other players and you never manage to connect with either the narrative or your character. You wind up feeling like the other players are having all the fun.

    There are the OK ones and there are the good, but not that memorable experiences. Those will be part of your future reference sheet when you meet other larpers, but they are not exactly mind-altering.

    Finally, there are the mind-blowing experiences that leave you euphoric for weeks on end. My experience with Fortune & Felicity was one of the latter. So asking me to write anything objective is rather a tall order. I think of this article as more of an attempt to order my thoughts, hopefully making some valuable deductions and recommendations for organizers and players to consider.

    Pushing the Boundaries for Larp

    Ten years ago, a larp like Fortune & Felicity would have been pretty much unthinkable. The sheer level of ambition would have seemed unrealistic. However, since then, we have seen Nordic larps play out at castles, submarines, and similarly ambitious settings, which would previously have seemed to be one-off experiences negotiated by organizers with special connections and budgets. Larpers are maturing and with student loans now payed off and full-time jobs, we are able to afford more expensive settings.

    In addition to that, “chamber larping” has bridged the previous gap between intricately designed freeform games and the hitherto more brute force designs of larps.While the later years have offered the kind of settings that dreams are made of, Fortune & Felicity is one of the first larps of its size to draw upon the kind of metatechniques that you otherwise mostly encounter at a Blackbox festival. These are techniques that enable players to tell stories that are more intricate than the usual straightforward chronological ones that larpers are used to. I would like to summarize some of the metatechniques the larpwrights of Fortune & Felicity utilized.

    Dramatic Monologue Poetry

    a woman with a fan looking outside a doorway
    Photo by Kalle Lantz & Frida Selvén.

    Fortune & Felicity was a very subtle game. Usually, larping is about broadcasting your intentions as loudly as possible so that other players can pick up on them. But in this larp, everything had to be read as a subtext. This posed a challenge for the players; if the lady I am trying to impress is hiding her face behind her fan, does it mean that she is embarrassed or does it mean that she does not want people to see her blush with delight?

    In order to help players interpret each other’s intentions correctly, the larpwrights gave us a metatechnique that I have dubbed dramatic monologue poetry. The tool was incredibly simple, yet very effective. At any point in the larp, it was considered comme il faut to recite poetry. The poem could be learned by heart or it could be read aloud from a book. Poems were also distributed at poetry workshops. After reading a few lines of the poem, the reader would start revealing the character’s internal dialogue, thus giving the audience an insight into character motivation and intentions.

    This metatechnique worked extremely well. Specifically, I had the opportunity to recite a poem by Shakespeare in front of my fiancée’s family. Since his family were neither as rich nor as accomplished as the one my character came from, I took the opportunity to give them my opinion in full. The stiff smiles on the players’ faces were priceless!

    Amusingly, one of the players picked up on the insult and confirmed my character’s opinion by acting exactly according to my prejudices. This created great play for us both.In other words, the technique was an excellent solution for helping players to read between the lines.

    Subtle Courting

    Before the larp, all players were instructed thoroughly in how to behave when in the company of the other sex. No touching except between family members. No being alone unless if you were engaged. And no eye contact.

    So how does one flirt under those circumstances?

    For the ladies, the answer was simple: you do not. But basically you could assume that if a gentleman was giving you attention, it was because you had caught his interest. There were three sure signs that a gentleman was serious about courting you; if you were receiving flowers, found yourself witnessing poetry readings, or got asked to dance repeatedly, then a proposal was probably afoot.

    However, as in Jane Austen’s books, there were gentlemen out there who did not play by the rules. Those gentlemen would lead you astray just for sport!

    One of the lead designers, Anna Westerling, discussing the intersections between freeform and larp at the Nordic Larp Talks 2014.

    The Fortune Teller

    At Fortune & Felicity, there was a fortune teller. The fortune teller was in fact a team of talented game masters who took interested players off to a Blackbox room to play alternative scenes.

    The Blackbox larp is the direct opposite of the 360 degree illusion larp. There is no setting other than the blackness of the room and usually participants are dressed in neutral clothing. Blackbox larps have no physical restrictions. You can play achronological sequences. The scene can take place on a space station, during the Jurassic times, or anywhere else your imagination might take you — much like with any pen and paper RPG. In that sense, it is a hybrid form of role-playing.

    At Fortune & Felicity, the blackbox was used to elaborate character relationships. Personally, I played out several scenes with my fiancée that showed us much of our future. Among other things, I found out that if I were to go ahead and marry my true love, we would most likely end up rather impoverished. Obviously, this knowledge added much to my “present day” play.

    Blackbox defies physical space and time — and therefore makes it possible to garnish the larp with the kind of literary tricks that we usually only encounter in books and films.

    The Art of Mansplaining

    In Fortune & Felicity, the responsibility of carrying on a conversation lay with the gentlemen. This major obstacle was not really a metatechnique, but it still deserves mentioning because it was a very elegant way of emphasizing the gender disparity of that time.

    Some gentlemen found it difficult, while others enjoyed taking the lead. As someone who was playing a women, I found it somewhat frustrating, but only in the sense that it helped me imagine what life would have been like for my gender in 1810.

    Luckily, the game masters offered the women a possible out: when conversation got too boring, the woman could signal to the player of the male character by mentioning her journey to Primrose. “Oh, the roads are rather muddy this time of year,” for example. I used this trick a few times, but generally found that the male characters around me were quite apt at carrying on an interesting conversation!

    Ladies and gentlemen in amused conversation
    Photo by Kalle Lantz & Frida Selvén

    Based on Established Literature

    All the stories in Fortune & Felicity were directly inspired by Jane Austen’s works. The most visible way in which the writers had incorporated this inspiration was in the character descriptions and relationships.

    The larp had pre-written characters. The characters were long enough for people with knowledge of Austen’s works to recognize them as characters from her books, but short enough that the players could easily build on the written material and make them their own.

    For me, it was immediately clear that my character was inspired by Miss Marianne Dashwood from the novel Sense and Sensibility. She is a somewhat melodramatic and rather naïve girl, who falls deeply in love with one of the more memorable Austen villains, Mr. John Willoughby. At first, I actually found the task of portraying her a bit daunting, but after having watched Ang Lee’s film from 1995, I found that I could draw on actress Kate Winslet’s brilliant performance. Having her version of Marianne in the back of my head, I felt like there was a richness of inspiration I could access that I have seldom experienced otherwise.

    Although many of the participants knew Jane Austen’s works, other did not. I believe being a fan of Jane Austen added to the experience, but I do not have the impression that not having these references subtracted anything from the game. I love how classically Austenesque the different plots played out, but on the other hand, they could certainly stand alone too.

    Lines of dancing characters in Regency attire.
    Photo by Anders Hultman.

    Setting the Bar High

    Sunday morning in Primrose. The young couples are gathering outside the village church. They are waiting to declare their engagements in front of the congregation. As the doors open, they file inside in pairs — clasping each other’s hands and sharing shy sidewards glances. The parents and the rivals sitting in the pews bear witness as the vicar proclaims the engagements.

    And then, abruptly, the larp comes to an end. Anna and Anders in their pristine Regency outfits reap their accolades. We clap and clap. For the game masters, for the live band. For each other, even.

    I return to the 21st century. Shell shocked. Elated. The way you feel when you have had one of those really strong larp experiences.

    But also deeply grateful to be home. To be me, and not Miss Marianne. Quite frankly, Miss Marianne would never even dream of a life such as mine. It would have been beyond her otherwise vivid imagination.

    My hope for the future of the larp scene is to see more ambitious scenarios like Fortune & Felicity, where organizers and larpwrights become more aware of developing game design that supports the content and theme of the larp. Like previous vessels of fiction have done it, I hope that larp has a future where we can explore not just genres, but also more advanced forms of storytelling.

    For now, we’ve only just begun.

    A man lifting a woman up as if dancing in a forest
    Photo by Kalle Lantz & Frida Selvén.

    Fortune & Felicity

    Production and design: Anna Westerling & Anders Hultman

    Design: Jennie Borgström, Susanne Gräslund, Elsa Helin, Anders Hultman, Frida Karlsson Lindgren, Gustav Nilsson, Martin Rother-Schirren, Anna Westerling & Joel Grimm with Jeppe Bergmann Hamming & Maria Bergmann Hamming.

    Characters:

    Overall design: Jennie Borgström, Sabina Sonning and Anna Westerling

    Clubs: Rosalind Göthberg & Mimmi Lundkvist

    Hearts: Jeppe Bergmann Hamming & Maria Bergmann Hammingg

    Diamonds: Ylva Berry, Jennie Borgström & Jacob Ordeberg

    Spades: Susanne Gräslund & Daniel Linder Krauklis

    Game Masters:  Alex K Uth, Anders Hultman, Anna Westerling, Arvid Björklund, Elin Gissén, Elina Andersson, Elsa Helin, Frida Karlsson Lindgren, Frida Selvén, Gustav Nilsson, Jakob Jacob Ordeberg, Jennie Borgström, Joel Grimm, Kalle Lantz, Lizzie Stark, Martin Rother-Schirren, Mimmi Lundkvist, Peter Edgar & Ylva Berry

    Orchestra: Elsa Helin, Henrik Summanen, Niclas Hell & Susanne Gräslund

    Soundtrack composed by: Henrik Summanen

    Trailer: Sara Fritzon

    Costume: Anders Hultman & Mikaela Lindh

    Photo: Kalle Lantz & Frida Selvén

    Design and illustration: Anna Westerling, Janetta Nyberg & Lotta Westholm

    PR: Mia Häggström & Anna Westerling

    Editing: Lizzie Stark, Jason Morningstar & Sarah Lynne Bowman


    Cover photo: Photo by Kalle Lantz & Frida Selvén. Photo has been cropped.

  • The Final Nordic Larp Manifesto: The 95 Theses of Larp

    Published on

    in

    The Final Nordic Larp Manifesto: The 95 Theses of Larp

    By

    Edin Šumar

    In celebration of the 500th year since Martin Luther nailed 95 theses to a church door and started the Reformation, we wanted to collect 95 theses from people in the Nordic Larp and nail it to a totem.

    We (Edin Šumar and Simon Svensson) did so. These were collected over a single day and represent 95 different opinions, rants or views of the participants of the Knutepunkt 2017 conference.

    1. Our band was great before we signed up with a major label.
    2. Larp should stop attempting to be art; it will only result in its destruction
    3. KNOW YOUR STORY
    4. Players come first, not the larp. Players must take care of themselves over your immersion.
    5. IF IT HAS BEEN DONE BEFORE IT IS NO LONGER INTERESTING.
    6. Experience through your body.
    7. A bad experience can still be good. Wait!
    8. We should not reproduce the constructs of oppressive capitalist culture.
    9. Beauty always should be present.
    10. Dare to be personal and genuine.
    11. If you can not measure your larp, it does not exist.
    12. Do it yourself you lazy bugger!
    13. Make more lists!
    14. Pre-written stories shall be burned!
    15. I DON’T CARE WHAT YOU DO – JUST DO IT!
    16. You can’t take a picture of it. When you play it, it is already gone.
    17. If your story is “five dudes and a –” it is probably shit.
    18. Confusion begets learning.
    19. If there is no message you might as well watch a movie.
    20. Just shut up and trust your GM.
    21. To cry or not to cry – it really doesn’t matter.
    22. Believing that you are the best at “this” makes it true only if you listen to your peer’s review about the situation.
    23. NO SECRETS!
    24. There is no shame in feeling deeply before, during and after a larp.
    25. There is no such thing as reality, maybe?
    26. We believe in co-creation instead of no-creation
    27. Dare to follow your intuition both in playing and designing
    28. Play up the positive
    29. Do less.
    30. Thou shalt not internalize failure, but fail better in togetherness.
    31. NORDIC LARP MUST EVOLVE OR DIE!
    32. DO REAL WORK IN GAME
    33. Without a VISION, your larp will suck!
    34. IT IS PERFECTLY FINE IF YOUR EXPERIENCE IS “JUST A GOOD TIME”
    35. Love thy organiser and thy coplayer as yourself
    36. Never only communicate on your webpage
    37. Debrief should be restricted and organized. Don’t let every player speak about their cool scenes for half an hour each.
    38. The essence of Nordic Larp is that there is NO essence.
    39. Do something, don’t just rant about what others do!
    40. Mechanics can’t only be functional, they must provide pleasure.
    41. FUCK PASSIVE ART
    42. LOVE what you are doing (unless you love to be miserable, in that case it’s okay to hate what you are doing)
    43. Designing play is designing temporary communities
    44. Immersion is media specific and we need to establish our own definitions! We are not theatre, we are not computer games BUT OF COURSE we are ART
    45. Kill your darlings before they kill you
    46. Fuck the process, trust your players!!
    47. No more weltschmerz. We take over USA!
    48. Nordic larp should be whatever we want it to be
    49. If all of your gay plots are about coming out, you need to get out more.
    50. Larp should continue to challenge and evolve, so that we can continue to evolve.
    51. Nordic larp is expanding but it can not be broken!
    52. Nordic larp has the potential to save the world. Make it happen!
    53. Don’tbe too scared to change the world.
    54. Larp does not have to change the world, but ideally it should impact on the players/participants.
    55. I believe larp can allow you to be any gender and any gender expression.
    56. Larp doesn’t ALWAYS have to be angsty and tragic you nordic fuckers!
    57. You can enjoy larp, you can drink, you can laugh, you can fuck, you can do anything you collectively want, but if you don’t try to change the way you see the world, your larp is shit.
    58. LARP is love. Make games around the bad stuff, but don’t subject the players to it outside the game. In game, fuck them up.
    59. Be real. Laugh or cry or go into “I’m just not feeling this and I’m off”, but do what you feel. Don’t change yourself to fit the game.
    60. It’s alright to choose your players however you want. Run a game for your best friends if you want. Have a double blind casting system if you want. You don’t need to justify it to anyone. It might be nice to be upfront about it though.
    61. More fluff and feelings! Softcore larping is the new immersion closet.
    62. Clearer vision statements on the LARP homepage.
    63. Give credit.
    64. Mud! Ice! Walking in the snow! Fuck transparency.
    65. From community, to community.
    66. Never stop questioning the way you do and think about things.
    67. For all mankind
    68. Feed your bleed!
    69. Make sure your crew is happy!
    70. Larp is life.
    71. LARP IS FOR EVERYONE
    72. Don’t larp with assholes. Not worth it.
    73. HAVE FUN!
    74. Larp is not unlike a conversation; it’s more fun when everyone gets to talk and less fun when someone is just shouting their point across the room for an hour.
    75. Larp should attempt to create bridges where there are walls and should do so by tears.
    76. The border between LARP (which is a really bad word) and tabletop RPGs should be erased.
    77. Larp should be playful.
    78. Stop talking and do shit!
    79. Stop ranting on Facebook
    80. LARP is art, LARP is philosophy, LARP is life.
    81. LARP should make you feel something.
    82. Shame is all you need.
    83. Larp will change the world, bring empathy and emotion.
    84. Larp can lead to personal growth and increase empathy, widen your emotional range, build identity and create a social platform.
    85. Larp should be a way of accessing worlds, phenomena & emotions we might not otherwise be able to access in order to understand them, and therefor the world and people around us, better.
    86. There’s nothing wrong with secrets & competitive play! End your fucking campaign occasionally.
    87. All secrets shall be out and all your feelings will be in the tears on your face.
    88. Create experiences that will last forever.
    89. Larp is not a closed circle, one must share knowledge and expand the circle until it includes all nations. In that way, larp as a method can be achieved.
    90. Larp is the closest we can get to experiencing many reincarnations with our memories still intact.
    91. Do -one- larp. Do it with -congruence-, follow the vision and never compromise.
    92. Keep the secrets
    93. Larp changes our actions, actions changes behaviours, behaviours changes communities, communities changes societies, societies change the world!
    94. The hard limit of larp design is the brain of the player. We must transcend the foolish limitations of human biology so our Art may be fully realized.
    95. We live in the Golden Age of Nordic Larp. Nordic larp is dead!

    Mike Pohjola
    Jamie MacDonald
    Anna-Karin Linder
    Shoshana Kessock
    Bjarke Pedersen
    Nina Runa Essendrop
    Adrian Voje
    Jeppe Bergmann Hamming
    Maria Bergmann Hamming
    Karete Jacobsen Meland
    Gustav Nilsson
    Troels Barkholt
    Sofie Liv Støvelbæk
    Markus Montola
    Morten Kjærsgaard Tellefsen
    Kristoffer Thurøe
    Tor-Kjetil Edland
    Lizzie Stark
    Sanna Koulu
    Siri Sandquist
    Frida Karlsson-Lindgren
    Rosalind Göthberg
    Massi Hannula
    David Thorhauge
    Sarah Lynne Bowman
    Peter Munthe-Kaas
    Ronja Lofstad
    Claus Raasted
    Grethe Bulterud Strand
    Anna Westerling
    Gabriel Widing
    Annika Waern
    Kjell Hedgard Hugaas
    Martin Ericsson
    Elina Andersson
    Karijn van der Heij
    Anne Marie Stamnestrø
    Mimmi Lundquist
    Stine Mari Haugen
    Signe Hertel
    Martin Nielsen
    Juhana Pettersson
    Maria Pettersson
    Janetta Nyberg
    Johanna Koljonen
    Hilda Levin
    Kaia Aardal
    Tobias Bindslet
    Hanne Grassmo
    Jaakko Stenros
    Ingrid Størrø
    Charlie Ashby
    Monika Weissenfels
    Martine Svanevik
    Marie Hernes
    Karin Edman
    Drew Harpunea
    Eleanor Saitta
    Cat Tobin
    Dominika Kovacova
    Lovisa Tärnholm
    Janusz Maxe
    Juliane Mikkelsen
    Iva Vavrova
    Joonas Iivonen
    Zacharias Holmberg
    Dmitry Ivanov
    Carl Nordblom
    Stefan Lunneborg
    Leila Teteau-Surel
    Halfdan Justesen
    Maiju Ruusunen
    Lars Løveng Sunde
    Mia Häggström
    Muckas Gustavsson
    Jøst L Hansen
    Miriam Lundqvist
    Nastassia Sinitsyna
    Dajo vande Pute
    Toril Mjelva Saatvedt
    Håken Lid
    Raphael Dunant
    Lisa Nordemo
    Hissu Hivärinen
    Laura Boylan
    Gunilla Hellén
    Hannu Niemi
    Jonaya Kemper
    Clio Davis
    Rasmus Lundholm
    Michael Hemmingson
    Karin Ryding
    Eirik Fatland
    Simon Svensson
    Jørn Slemdal

  • Tears and the New Norm

    Published on

    in

    Tears and the New Norm

    By

    Troels Ken Pedersen

    In recent years, we — the Nordic/International progressive role-playing scene, both tabletop and larp1 — have produced games that can bring out powerful emotions in the players, and empower the players to engage with powerful emotions. This process has significantly extended the artistic reach of the role-playing medium, and also given a lot of people (myself among them) some great experiences. In this context, some design and cultural elements have been developed to help handle difficult topics and emotions. Of particular importance has been the widespread acceptance of the notion that it’s actually alright to feel a lot of feelings and not be too tough or hard to shed a tear or ten. Bleed is here to stay, and it’s OK to be concerned with the comfort and safety of yourself and your fellow players.

    This is excellent! I’ve been a part of this movement as it regards play, design, and culture. Although I’m not personally inclined to weep over role-playing games, I’m happy with my part in all this. In those of my own games that deal with difficult subjects, I’ve included a debriefing: one containing the line that it’s OK to feel a lot of powerful or strange things, and it’s also OK to feel nothing much at all.

    The New Norm

    Last year, I discovered a surprising dark side to this new, accepting culture around strong feelings about role-playing games. Even though it’s a pretty standard disclaimer that it’s OK to not bleed all over the place, not just in my games, but in most games that come with debriefing instructions attached, somehow strong and care/space-requiring emotions have become not just normal (fine!) but also normative.2 It’s the norm for how you do demanding and artistically ambitious role-play; it’s how you demonstrate that you’re a good role-player. If you don’t feel all of the feelings, passionately, you’re not quite alright.

    It’s a subtle thing, and certainly not the result of conspiracies and subversion, just the cumulative effect of a lot of usually enthusiastic conversations about earth-shaking, personally transformative experiences that have made the tears flow.

    the #feminism anthology cover
    The #feminism nanogame anthology indicates the intensity of each larp with ratings of teardrops from 1-5.

    Comparing Notes

    It was rather by accident that I found out that there’s a problem that might be a bit larger than just me. Some time last year, after having witnessed (mostly online but also off) exchanges between people who had had earth-shaking experiences – even a year later, that one song brought tears to their eyes – I found that I was actually downright worried about how little I felt. As in, I seriously entertained the notion that I might be on the outskirts of some sort of personality disorder. And it’s not quite the first time that role-playing games and role-playing culture have had me wondering why I was reacting off — and below — the norm. Anyway, I struggled a bit with it, and after a couple of uncomfortable months, I arrived at the conclusion that the rest of my life doesn’t support the theory that I’m under-endowed with emotions and the capacity for authentic human relations. Probably.

    At some point, I opened up and told my friend Anne Vinkel about my concerns. Her reaction was powerful and telling:

    “Oh God, I thought it was just me!”

    Then, I started considering whether there might be more at stake here than just my own discomfort: if we might have a cultural problem on our hands. When people are wondering whether they have real psychopathology (that they don’t), simply because the standards of this role-playing subculture for what “we” feel around games has become so extreme, it’s not great.

    I know several role-players with real, honest-to-goodness personality disorders. They’re fine people that I care about both in and out of role-playing games. This is in no way a criticism or rejection of them. But neither Anne nor myself are in their situation! Diagnoses are a thing to approach soberly.

    Person cowering in a prison with the Kapo logo
    Promotional photo for KAPO, a 2012 Danish larp about imprisonment

    Shame! Blame! Disgrace!

    So whose fault is this? At whom should we point the finger of condemnation? When I put it like this, the observant reader might suspect that I’m about to say ”no one” and this is 98% true. This is a question of culture, and as is usually the case with such things, the responsibility is vague and diffuse. If, during the following, you feel personally accused, please dial down the feeling by 98%.

    It started out with a desire to explore challenging subjects through roleplaying without falling into The Cult of Hardcore, which was quite prominent back in the early and middle 2000s. The standard was that WE as Good Roleplayers were too cool to bellyache over the Very Edgy games that we played. The revolt against The Cult of Hardcore that the role-playing culture around safety mechanics, debriefings, etc. represents was sorely needed.

    In connection with debriefings — and war stories in a wider sense — the conversation focused on the extreme experiences that made safety mechanics and debriefings relevant. It’s natural enough to talk more about those players with issues — players in active need of inclusion — than about those who are just fine. But, as is the case in any (sub-)culture, it became a matter of prestige. Culture works like that; even in the most self-consciously egalitarian culture, there will be actions, objects, and stories that attract more positive attention than others. In this case, the tales of earth-shaking, transformative experiences became prestigious. There’s nothing weird about this; it’s a logical consequence of the inclusion and centering of the extreme emotions that had previously been marginalized. And on a very basic level, “I wept like I’d been whipped and I’m a new person now” is just a better story than “I had slightly moist eyes at one point in the second act, and I have some interesting things about sibling relationships to reflect on.” If both stories are tellable, the former is more likely to be told, shared, and remembered.

    All of it is very human, understandable, and largely even sympathetic. It still resulted in myself and Anne — and who knows how many others? — separately and secretly worrying and wondering if we were sociopaths, schizoid, or otherwise emotionally under-endowed. Which is not cool.

    Performative Emotions

    It’s not that I see the powerful emotions as in any way fake. This is worth saying and worth repeating. I believe that, in the vast majority of cases, they are authentic enough. However, they are in many cases also performative, not just as in players theatrically performing the feelings of their characters — with a bit of player spillover through bleed — but also between players, outside of games, but inside the subculture. Because the intensity of emotions is a source of authority, prestige, and bonding, all the nice social goods are out of reach if others can’t clearly perceive that you have the valuable emotions. And then it makes sense to make a good show out of the things you feel. Conspicuous emotion is a gainful social strategy in this context.

    And the more people are performing their emotions loudly, the harder it is to gain recognition for quieter thoughts and feelings, and so we have a tendency towards inflation.

    a drawing of a person with their hand behind their back and details for a 2012 run of Just a Little Lovin'
    Promotional information for the 2012 run of Just a Little Lovin’, a larp about desire, fear of death, and friendship during the early days of the AIDS crisis.

    What Now?

    This is a tough one. I have no interest in bringing back the hardcore culture that the new, more sensitive culture has dethroned. Emotion- and safety-accepting role-playing culture has a WHOLE lot of babies that it would be bad to throw out with the bathwater. It’s great that we have created spaces of safety and recognition where we can be, as Moyra Turkington memorably put it to me in a private conversation, ”deliciously vulnerable,” and we should preserve this. But if we want to think up something to do anyway?

    TALKING ABOUT IT. Both in public and in private. A bit of consciousness-raising can go a long way, and is precisely the point of this post.

    DEBRIEFINGS ARE NOT ABOUT TRAUMA. While gathering pace for writing this post I had an excellent discussion with Sarah Lynne Bowman about what debriefings are and aren’t good for. A lot of people, myself included, have absorbed from the general conversation the idea that debriefings are about after-treatment of trauma, and this is not the case at all. What they do is reestablish normal social relations between players after the shakeup of the game, and create a space for recognizing feelings — not necessarily, indeed probably not, traumatic — for later reflection and digestion. If players have been actually traumatized, it is rather psychological first aid that’s called for, which is an entirely different beast that should be fielded as soon as the crisis is seen as such and absolutely should NOT wait until after the game. At any debriefing, it should be clear that debriefing =/= trauma treatment.

    UPGRADING THE STANDARD DISCLAIMER. I and quite a lot of others have our standard disclaimer, typically fired off in connection with debriefings, that it’s OK to feel a lot of weird feelings, and it’s also OK to not feel that much. I’ve been saying that myself for years, and yet I let myself be quite viscerally convinced that it wasn’t the case. I’m thinking that it might be an idea to simply reverse the order so you start out by saying that it’s normal and OK if it’s not that wild, but if it’s wild, that’s cool too. Thus, the non-violent reactions are pulled back into the range of the normal, rather than remaining an afterthought. In situations where we’re on the outskirts of the sensitive culture — where it doesn’t define the standards — I’d use the traditional order instead. And I’d write this in my debriefing instructions!

    MOVING UP THE STANDARD DISCLAIMER. Right before the debriefing is awfully late in the game to establish that the acceptable range of responses is quite wide. How about before the game proper starts?

    TEMPERATE USE OF DANGER SIGNALS. Warnings about harsh subject matter is a fine idea, and ambushing people with bad stuff is not cool, but as I see it, we could show a little more restraint in communicating HOW traumatized players are ”supposed” to be by a given game. I suspect that strongly framing games as dangerous contributes to the inflation of conspicuous emotion. I also suspect that it doesn’t really contribute much to actual safety.

    I’m aware that the above is not terribly impressive. So if you have ideas for what to do that aren’t too harsh on the babies in the bath, I’m all ears!

    Cover photo: “Don’t Cry My Love” by Axel Naud on Flickr. Photo has been cropped. CC BY 2.0.

    1. I’ve been in on the tabletop/freeform side of things for many years; on the larp side, I got going with a splash with Just a Little Lovin’ in 2015. The otherwise admirable and magnificent Just a Little Lovin’ probably did a lot of messing with my head, but I was thoroughly softened up long before then. ↩︎
    2. NORMAL = within the range of commonly occurring phenomena in a given category and commonly accepted as such. NORMATIVE = in accordance with social norms determining what is socially acceptable. ↩︎
  • White Wolf’s Convention of Thorns – A Blockbuster Nordic Larp

    Published on

    in

    White Wolf’s Convention of Thorns – A Blockbuster Nordic Larp

    By

    Sarah Lynne Bowman

    Convention of Thorns is an official White Wolf Nordic-style Vampire: the Masquerade larp. The first run was held between October 27-30, 2016 at Zamek Książ, a castle in Poland. The larp was a joint collaboration between White Wolf and Dziobak Larp Studios. This scenario plays out a crucial moment in the canon of vampiric history, in which representatives from various cities across Europe, Western Asia, and Northern Africa engage in peace talks at a meeting in Thorns, England in 1493.1

    The Nosferatu Josef von Bauren, one of the Founders of the Camarilla. Photo by John-Paul Bichard.
    The Nosferatu Josef von Bauren, one of the Founders of the Camarilla. Photo by John-Paul Bichard.

    During this time, the Inquisition was purging many of the vampires throughout Europe. The Kindred were involved in a brutal civil war, in which elder members of the Establishment attempted to maintain their power while younger Anarchs rose up to kill and usurp them in a bloody revolution. The Convention represents an attempt to establish a code of rules – or Traditions — as well as to standardize a new form of government called the Camarilla, which is based mainly on Establishment values. In the White Wolf canon, this event leads to the official division between the Camarilla, the Anarchs, the Independent clans, and a new sect called the Sabbat. The latter factions ultimately reject the Camarilla’s authority, with the fledgling Sabbat declaring a war upon the Establishment that endures through the modern nights.

    While larp groups have organized immersive, Nordic style Vampire games before,2 as well as several one-shots set in the canonical Convention of Thorns, this event marks a historically significant moment in the development of White Wolf larp. This larp represents an effort by White Wolf to embrace the blockbuster style of larp,3 which features high production values, an expensive location, richly detailed setting information packed into pre-written characters, and some plots or NPCs deployed by the organizers during the game.

    The Tzimisce Irenka Brozek, the White Spider. Photo by Przemysław Jendroska and Nadina Wiórkiewicz for Dziobak Larp Studios.
    The Tzimisce Irenka Brozek, the White Spider. Photo by Przemysław Jendroska and Nadina Wiórkiewicz for Dziobak Larp Studios.

    Blockbuster larps are a form of what one of Convention of Thorns’ designers, Claus Raasted, calls larp tourism, in which players can use time and resources usually reserved for a vacation to larp in an impressive setting and have an immersive experience.4 Such projects draw participants from around the world, are well documented, and garner a remarkable amount of mainstream attention, as witnessed by the media frenzy around the College of Wizardry larps. True to form, Convention of Thorns attracted players from several countries, producing impressive documentation photos of the authentic-looking castle, costuming, and prosthetics from several photographers, including John-Paul BichardPrzemysław Jendroska, and Nadina Wiórkiewicz. These new White Wolf larps such as Convention of ThornsEnd of the Line, and the upcoming Enlightenment in Blood are not intended to replace traditional Vampire games, but rather to augment them, by creating one-shot, uniquely immersive experiences set in the World of Darkness.

    A vampire gives a speech to a large crowd in a ballroom.
    The Camarilla Ventrue Founder Hardestadt addresses the assembled Kindred in the opening scene. Photo by Przemysław Jendroska and Nadina Wiórkiewicz for Dziobak Larp Studios.

    Consent Negotiations, Day Play, and Collaborative Style

    While the blockbuster style is certainly visually impressive, the Nordic roots of these games also represent a departure from White Wolf’s usual type of larps in their embodiment of physicality. The game did feature a few mechanics, most notably in the use of the “really really” mechanic for simulating Discipline use. Originating in White Wolf and Odyssé’s End of the Line, a player could lay a hand on another player and issue a verbal command with the words “really really” to indicate the use of a Dominate, Presence, or Auspex command. However, physical combat was highly discouraged. Unlike most Vampire larps from the Mind’s Eye Theatre tradition, no traits are spent to perform actions and no rock-paper-scissor throws resolve conflict. Instead, Convention of Thorns used a consent-based style of play, in which players negotiate violence, intimacy, and feeding through a scripted off-game consent negotiation workshopped before the game. Developed and piloted at the New Orleans run of End of the Line, these negotiations required players to discuss openly physical and emotional boundaries before engaging in scenes with sensitive content.5

    Two vampires stare each other down.
    Tzimisce enemies Premislav Aksinin and Piotr Danchina confront one another. In consent-based play, conflict resolution is negotiated off-game with all parties agreeing on the outcome. Photo by Przemysław Jendroska and Nadina Wiórkiewicz for Dziobak Larp Studios.

    Additionally, in consent-based play, all participants agree upon the outcome of an event based upon their out-of-character needs, rather than their character’s abilities, points, or role-play driven motivations. Consent-based play has proven highly successful at creating a culture of safety, play-style calibration, and trust,6 even in role-play environments such as New World Magischola in the United States,7 which attract both new players and larpers from more traditional settings with conflict resolution mechanics. These consent mechanics aligned with the overall goals of the Safety team at Convention of Thorns, of which I was a part: to create an environment where players felt safe to engage in whatever level of intensity of play they desired and, most importantly, felt comfortable disengaging or opting-out of content if needed. Therefore, an hour of workshop time was set aside to practice safety techniques and negotiation.8

    Along these lines, a major point of departure from traditional Vampire larps was the emphasis on transparency in Convention of Thorns. In the Nordic style, the goal of the game is not to succeed or “win” in a traditional sense, but rather to “play to lose,” or “play for what is interesting.” For this reason, all of the character sheets, casting, and Domain relationships were visible to the players before the start of the larp. In a game that centers upon information hoarding, power dynamics, plotting, and secrecy, this design choice was remarkably effective. Similarly, in pre-game planning, participants were able to communicate their interests on Facebook for particular types of play, including posting Looking for Relations requests, creating groups, and asking for specific relationships such as sire/childe, love interests, rivals, etc. Players often aired their character’s secrets in public forums in order to create more drama in game, broadcasting to others what themes they find most interesting to play.

    A vampire in a Renaissance gown
    The Toreador Geneveve Orseau. Photo by Przemysław Jendroska and Nadina Wiórkiewicz for Dziobak Larp Studios.

    For example, I played Geneveve Orseau, an Enlightenment-seeking Toreador co-Harpy in the Domain of Paris. Geneveve ran an art academy and salon, which functioned as a civilizing finishing school for young Kindred. Before game, I created a Facebook group for salon attendees and students, establishing a group of people who may not agree on important topics such as humanity, art, or philosophy, but who had met one another socially in the past.

    Another player created a group called Correspondence in Humanities, for those of us interested in playing on the theme of trying to regain our humanity. In a sense, this group ended up having a double meaning, as the characters within it wrote one another long letters on the nature of vampiric existence, the practicalities of trying to grapple with the inner Beast, and reflections on spirituality that deeply resonated with the humanistic Renaissance setting. This sort of pre-play helped participants locate co-players interested in the same sorts of interactions and themes, establishing ties and creating relationships before arriving on site. In my experience, these ties greatly aid in facilitating excellent scenes with these co-players on-site. For example, the Humanities group developed a secret handshake to indicate their interest in Golconda and also organized a discussion on the nature of Enlightenment around an altar during the larp.

    In addition, while game play took place at night, the daytime hours were reserved for Day Play and collaborative planning. As a player, this element of the game most inspired my participation. Building upon Nordic and American freeform techniques, I co-wrote the Day Play instructions9 with Maury Brown, using a system I originally developed for Planetfall larp in Austin, Texas.10

    15134545_1259976990731086_393474711662061898_n
    Day Play cards. Photo by Renee Ritchie.

    In Day Play, facilitators led small groups of players through a series of scenes in which they could enact parts of their backstory, fantasies, dreams, or future events. In a game like Vampire, where characters are many decades or even centuries old, past memories and traumas are often formative to the psychological makeup of the Kindred. During Day Play, participants could enact their own characters, NPCs, or simply watch. Some players opted to create their own scenes; others used the card system, where participants drew an emotion and a scenario from two decks. The facilitator would then guide the group through developing the scene, using metatechniques such as angel and demon (a variant of bird-in-the-ear), monologue, rewind/fast forward, Last Line, and Switch.11 These scenes also contributed to the atmosphere of collaborative play and transparency. Participants witnessed scenes that would normally remain hidden, enabling them to steer toward content during the evening that would inspire deeper scenes. Day Play allowed participants insight into the motivations and emotions of the other characters.

    A veiled woman in white comforts a monstrous-looking vampire.
    The Malkavian Vasantasena comforts the Nosferatu Dáire mac Donnchada. While evening play took place in the castle with full costuming and scenography, Day Play was freeform style in street clothes. Photo by Przemysław Jendroska and Nadina Wiórkiewicz for Dziobak Larp Studios.

    Participation in Day Play was strictly optional and some players opted to eat, socialize, sleep, or plan out-of-character. This relaxed atmosphere also lent to the collaborative style of play. While players did plot, as they often do in between Vampire larp sessions, they mostly did so as large groups. The consent-based play encouraged participants to negotiate and agree upon the outcomes of confrontations off-game.

    Jürgen von Verden, who masqueraded as his sire, Hardestadt. Photo by Jean-Paul Bichard.
    Jürgen von Verden, who masqueraded as his sire, Hardestadt. Photo by Jean-Paul Bichard.

    For example, my character Geneveve had maintained a centuries-long secret love affair with Jürgen von Verden, a Ventrue Crusader. Jürgen was hiding the relationship from his sire, Lord Hardestadt, who became one of the Founders of the Camarilla. A central canonical conceit of Convention of Thorns is that Hardestadt is killed by the Anarch Tyler decades before, and Jürgen must masquerade as his sire in order to keep the dream of the Camarilla alive. In our story line, the two characters had not seen one another since this transformation until the Convention. This relationship dynamic was player-driven rather than established by the canon or the team of writers, representing an alternate history version of events.

    During the daytime hours before the final game session, we collectively planned several major events in our small groups. For example, we plotted the complete destabilization of the Domain of Paris due to the Prince becoming an Anarch and the Seneschal getting killed, as well as the selection of a new Prince, who had been the Sheriff. In addition, we decided that after the clans had voted on their participation in the Camarilla, Jürgen would run off to Paris to live with Geneveve, abandoning his mantle as Hardestadt and retiring from politics, at least temporarily. Many players were informed of this decision and the power vacuum created by Hardestadt’s departure was resolved through out-of-character discussion, with a new Justicar pre-determined to stand in his place. In traditional Vampire games, players would plan such maneuvers secretly, then enact them in game with uncertain results in a competitive style. Alternatively, we had determined these outcomes as larger collective groups, which did not diminish their intensity in play, but rather magnified it.

    Player Agency Trumping Canonical Authenticity

    These examples illustrate some key principles about Convention of Thorns: the emphasis on transparency, collaborative play, and the power of player agency to change canonical endings as their personal stories demanded. We were permitted a certain degree of freedom to play with canonical “truths,” as players were only required to read the Design Document and their character sheets.

    While some political meetings occurred, the majority of social play transpired in the ballroom. Photo by Przemysław Jendroska and Nadina Wiórkiewicz for Dziobak Larp Studios.
    While some political meetings occurred, the majority of social play transpired in the ballroom. Photo by Przemysław Jendroska and Nadina Wiórkiewicz for Dziobak Larp Studios.

    The ability to change the outcome of the Convention was of particular interest to many players. The game was structured around clan meetings, council deliberations, and votes. However, these events were intended to be short and not dominate the social play of the game, which took place mainly in a large ballroom. In this regard, while we could not change the number of Traditions or the scheduled times of the votes, we could alter the wording of the Traditions, which resulted in some surprising departures from canon:

    The Traditions established at the Convention of Thorns larp.
    Photo courtesy of Eva Wei.

    Additionally, clans that were normally considered Independent, such as the Giovanni and the Ravnos, ended up joining the Camarilla.

    In this regard, players felt some flexibility not only to bend canon as desired, but also to bend history. Although the larp was set in the Renaissance, players were not expected to memorize historical facts or dress in strictly period-appropriate costuming.  While White Wolf officially endorsed Convention of Thorns, these canonical changes are not meant to alter the existing timelines, but rather to serve as an alternative history. In future runs of the game, other deviations from established storylines are likely to emerge as players explore their own desired interests, relationships, and themes.

    The Nosferatu confer. Photo by Przemysław Jendroska and Nadina Wiórkiewicz for Dziobak Larp Studios.
    The Nosferatu Andrei Romanovich confers with his Clan. Photo by Przemysław Jendroska and Nadina Wiórkiewicz for Dziobak Larp Studios.

    Variable Degrees of Engagement

    While the castle itself offered a stunning location, complete with a gold-gilded ballroom for the opening scene and character portraits, the scenography team transformed several rooms in the castle to suit various moods and styles of play. The main floor of the castle was the primary area of play, including another ballroom and antechamber, where social and political scenes unfolded. Intact and destroyed areas of the castle were converted to Clan rooms, complete with themed music, special décor, and even unique smells. The top layer of the castle was reserved for players interested in darker, more visceral scenes, including rituals, intimacy, and violence.

    The scenographers individually designed each Clan room. Photo by Przemysław Jendroska and Nadina Wiórkiewicz for Dziobak Larp Studios.
    The scenographers designed each Clan room with an individualized aesthetic. Photo by Przemysław Jendroska and Nadina Wiórkiewicz for Dziobak Larp Studios.

    In this regard, players could choose their desired level of intensity with darker content based upon their location in the castle to a certain degree. NPCs were deployed primarily as monk retainers in service to the Abbey of Thorns or as humans to be fed upon in various ways. The emphasis on feeding served as a reminder of the Bestial nature of the vampiric existence, with the second major scene of the game after the opening speeches being a “feast,” complete with screaming villagers offered to the guests as meals. As my character, Geneveve, fed almost entirely on animal blood as a way to stave off her vampiric side, she completely avoided these screams, finding solace in the small antechamber. Throughout the larp, this space functioned as a makeshift salon and was relatively free of violence. In this way, the physical location and scenographic design afforded players some degree of control over the experiences they wished to explore.

    14939383_1860098347545610_7742096355434986861_o
    The Lasombra Francesca Della Rovere. Photo by Przemysław Jendroska and Nadina Wiórkiewicz for Dziobak Larp Studios.

    Similarly, the game was scaled structurally in terms of power level and intensity. Regardless of their power level, characters could only use low level Disciplines on the first night, medium level ones on the next night, and high ones on the last night. Similarly, characters could not die or be diablerized until the last night, encouraging players to ratchet up the tension and intensity until the climax of the game. Combined with the consent-based play, these techniques assuaged some of the fears of the participants regarding the inequity of power levels and the physicality of the playstyle.

    The Brujah Anarch Tyler reviews the new Traditions. Photo by Przemysław Jendroska and Nadina Wiórkiewicz for Dziobak Larp Studios.
    The Brujah Anarch Tyler reviews the new Traditions. Photo by Przemysław Jendroska and Nadina Wiórkiewicz for Dziobak Larp Studios.

    The organizers encouraged us to think of these peace talks as the equivalent of the vampiric UN — where violence would be rare and unseemly — rather than a battleground. In the final scene, the factions split onto two sides of the ballroom: one in favor of the Camarilla and one against. As many chanted the word “war” while staring at their opponents, the organizers ended the game. Therefore, the intensity of the violent intent remained, while the details of what happened in the future could be negotiated by players as they wished after the game or in Day Play scenes.

    A vampire hissing
    The Toreador Rosado Trastámara. Some Kindred played upon their more monstrous side, whereas others tried to preserve their Humanity. Photo by Przemysław Jendroska and Nadina Wiórkiewicz for Dziobak Larp Studios.

    As a participant who primarily enjoys social, romantic, philosophical, and metaphysical play, I was pleased at the design of Convention of Thorns. The structure, themes, and spatial design were thoughtfully crafted to accommodate a variety of playstyles under the same roof. While the voting, Tradition wording, and meeting structure was a bit too under-designed for the smoothness of play that the organizers intended, the overall experience exceeded my expectations after seventeen years of White Wolf larping. 

    A Bright Future for the World of Darkness

    Convention of Thorns represents the latest in a series of games developed by White Wolf in conjunction with designers in the Nordic scene. The organizers announced that they will rerun the larp next year, with details forthcoming. Meanwhile, several cities have expressed interest in hosting End of the Line, with two runs scheduled for World of Darkness Berlin, a White Wolf convention that will take place May 11-14, 2017. World of Darkness Berlin will also feature talks, workshops, the new documentary on the history of White Wolf, and the delightful dance-off larp, Dancing with the Clans. Finally, participants can look forward to Enlightenment in Blood, a several hundred person pervasive larp12 set in modern times that spans multiple locations around the city of Berlin. In short, games like Convention of Thorns point strongly toward a bright future for the World of Darkness.

    White Wolf Lead Storyteller Martin Elricsson narrates future events after the Convention in the final scene, standing between the Kindred battle lines. Photo by Przemysław Jendroska and Nadina Wiórkiewicz for Dziobak Larp Studios.
    In the final scene, White Wolf Lead Storyteller Martin Elricsson narrates future events after the Convention, standing between the Kindred battle lines. Photo by Przemysław Jendroska and Nadina Wiórkiewicz for Dziobak Larp Studios.

    Convention of Thorns

    Participation Fee: €480-530

    Players: 175-190

    Date: October 27-30, 2016

    Location: Zamek Książ, Poland

    Production: White Wolf Publishing and Dziobak Larp Studios, Claus Raasted

    Logistics and Volunteer Coordinator: Agata Świstak

    Lead Character Writer: Edin Jankovic Sumar

    Location: Szymon Boruta

    Costumes: Agnieszka “Linka” Hawryluk, Szymon Boruta, Mikołaj Wicher

    Scenography: Agnieszka “Linka” Hawryluk, Szymon Boruta, Agata Świstak

    Technical Support: Mikołaj Wicher

    Promotion: Fred Brand

    Safety Team: Agata Świstak, Petra Lindve, Sarah Lynne Bowman, Maury Brown, Mila Ingalls, Claus Raasted Herløvsen

    Main Character Writers: Anders Edgar, Jamie Snetsinger, Petra Lindve, Mia Devald Kyhn, Arvid Björklund, Simon Svensson, Frida Selvén, Jørn Slemdal, Anna-Lisa “Muckas” Gustavsson, Magnus Thirup Hansen

    Volunteer Writers: Richard Svahn, Sorcières Cat, Andreas Svedin, Stefan Lunneborg, Freja Lunau, Elina Gouliou, Mathias Oliver Lykke Christensen, Garett Kopczynski, Marta Szyndler, Vilhelmīne Ozoliņa, Nika Anuk

    Day Play Designers: Sarah Lynne Bowman and Maury Brown

    Documentation: John-Paul Bichard, Magdalena Gutkowska, Aleksander Krzystyniak, Przemysław Jendroska, Maciej Nitka, Nadina Wiórkiewicz

    Props: Yoru Kamiko, Marta Szyndler

    Production assistants: Eevi Korhonen, Radek Gołdy, Halfdan Keller Justesen, Joanna Janik, Richard Svahn, Janina Wicher, Joanna Maryniak, Ania Gęborska, Ida Pawłowicz, Ole Risgaard Hansen, Samuel Arnold, Kasper Lundqvist, Johannessen, Freja Lunau, Yleine Aerts, Eva Helene Antonsen, Christine M. Christensen, Linnea Fredin, Katrine Kavli, Louise Svedsen, Kamilla Brichs, Mira Suovanen, Antti Kumpulainen, Lau K Lauritzen, Suus Matsaers, Stefan Lindgren, Casper Gatke, Dracan Dembiński, Herwig Kopp, Piotr “Kula” Milewski, Ola Wicher, Olivier Hoffman, Mila Ould Yahoui

    Cover photo: The Malkavian Celestyn, The Librarian. Photo by Przemysław Jendroska and Nadina Wiórkiewicz for Dziobak Larp Studios.

    1. For general information, see The Unofficial White Wolf Wiki, “Convention of Thorns,” Whitewolf.wika.com, December 4, 2015. http://whitewolf.wikia.com/wiki/Convention_of_Thorns ↩︎
    2. Jaakko Stenros and Markus Montola, eds. Nordic Larp (Stockholm, Sweden: Fëa Livia, 2010). ↩︎
    3. Eirik Fatland and Markus Montola, “The Blockbuster Formula – Brute Force Design in The Monitor Celestra and College of Wizardry,” Nordiclarp.org, May 6, 2015. https://nordiclarp.org/2015/05/06/the-blockbuster-formula-brute-force-design-in-the-monitor-celestra-and-college-of-wizardry/ ↩︎
    4. Claus Raasted, “Claus Raasted: Larp Tourism (Produced for Nelco 2015).” YouTube, August 28, 2015. https://www.youtube.com/watch?v=r0Lu9ct_se4 ↩︎
    5. For more on the safety and calibration tools developed for End of the Line, see Johanna Koljonen, Safety in Larp: Understanding Participation and Designing for Trust, September 18, 2019. https://participationsafety.wordpress.com ↩︎
    6. Game to Grow, “Game to Grow Webisode Project Episode 2: Emotionally Intense Play, Calibration, and Community Safety,” YouTube, September 1, 2016. https://www.youtube.com/watch?v=3YtRJd5CR2I ↩︎
    7. Maury Brown, “Creating a Culture of Trust through Safety and Calibration Larp Mechanics,” Nordiclarp.org, September 9, 2016. https://nordiclarp.org/2016/09/09/creating-culture-trust-safety-calibration-larp-mechanics/ ↩︎
    8. For the complete Safety workshop instructions, click here: https://docs.google.com/document/d/1yTgK4ZKqg9H9opBKau7nKZC3y5jOqwlo7D4PWCKPB5s/edit?usp=sharing ↩︎
    9. For the complete Day Play instructions, click here: https://docs.google.com/document/d/1YlYay_h2IctkRQ3Kt6jqXYMK87aMon9Q6d0xyR55qIc/edit?usp=sharing ↩︎
    10. Matthew Webb, “Imagining the Future with Planetfall: Mobile Technology and Hard Science in Science Fiction Larping,” in The Wyrd Con Companion Book 2015, edited by Sarah Lynne Bowman (Los Angeles, CA: Wyrd Con) https://www.dropbox.com/s/xslwh0uxa544029/WCCB15-Final.pdf?dl=0 ↩︎
    11. See Day Play Instructions above for definitions. ↩︎
    12. “Pervasive Game,” Wikipedia, November 13, 2016. https://en.wikipedia.org/wiki/Pervasive_game ↩︎
  • Bjarke Pedersen – Becoming the Story

    Published on

    in

    Bjarke Pedersen – Becoming the Story

    By

    Johannes Axner

    Danish larp producer Bjarke Pedersen of Odyssé is talking at the Future of StoryTelling conference in New York in 5-6 October 2016. Here is a short talk (3m 26s) where he eloquently and concisely describes what larp is. It’s well worth your time.

  • There Is No Nordic Larp – And Yet We All Know What It Means

    Published on

    in

    There Is No Nordic Larp – And Yet We All Know What It Means

    By

    Stefan Deutsch

    Disclaimer: The opinions expressed herein are those of the authors and do not necessarily reflect the official policy or position of Nordiclarp.org or any larp community at large.

    “Nordic larp is like porn. I know it when I see it.”((Adaptation of a quote by United States Supreme Court Justice Potter Stewart (1964) ))

    Ten years ago, when first attending the Knutpunkt conference in Norway, I was humbled by stories about Hamlet, 1942 and other great games. Here, there were people actually stretching the definition of what “larp” means. It was an awesome, mind blowing experience for sure. There were a lot of talks about the larps that were influenced by the KP tradition and vice versa. There was no good term for these games, so usually the rather cumbersome “games in the KP/SK tradition” was used.

    When in 2010, Jaakko Stenros and Markus Montola published the book Nordic Larp documenting 30 larps belonging to this tradition, they effectively coined the term. It had been used before, but never with such a brand recognition. Still, there was no clear definition what “Nordic larp” actually means. In discussions, one of the main points is if the term is meant geographically or not. The Nordic Larp Wiki greets its visitors with the following words:

    “Nordic-style larp, or Nordic Larp, is a term used to describe a tradition of larp game design that emerged in the Nordic countries.”

    So far, so good. Is it a geographical description then? “Nordic” seems to imply this and the Nordic Larp Wiki certainly defines it this way:

    “Nordic-style larp is traditionally different from larp in other parts of the world[…]”((http://nordiclarp.org/wiki/Nordic_Larp))

    In 2012, Juhana Pettersson writes in States of Play (already subtitled as “Nordic Larp around the world”):

    “Nordic Larp is not the same as the larps played in the Nordic countries. Indeed, most Nordic larps are not part of the Nordic Larp design movement. This leads to the bizarre situation where the Nordic Larp movement can enter into dialogue with Finnish larp the same way it can be in dialogue with Russian larp.

    “Nowadays, the truly new stuff comes from all those Italians, Germans and Americans who have taken some of the ideas of Nordic Larp and made them part of their own artistic practice. Thankfully, instead of just assimilating stuff from us, they’re sending ideas back, becoming the new creative frontier of Nordic Larp.”

    So the definition from the Wiki is not very useful since there are:

    • Larps in this tradition which are not from Nordic countries;
    • Larps in Nordic countries not belonging to this tradition.

    So why is it still called Nordic? What’s so Nordic about Nordic larp? Maybe it is the origin of the movement. In his Nordic Larp Talk 2013, Jaakko Stenros tries to define “a” Nordic larp this way:

    “A larp that is influenced by the Nordic larp tradition or contributes to the ongoing Nordic larp discourse. This definition may seem disappointing, or even like a cop-out.”((‘What does Nordic Larp mean?’, Jaakko Stenros, Nordic Larp Talks 2013, https://www.youtube.com/watch?v=mL_qvBaxV5k))

    Not only a cop-out, but also recursive. Thus it is not very helpful if we want to get closer to the actual meaning of the term. Furthermore he continues:

    “Nordic larp is not a set of instructions. It is not even a coherent design philosophy. It is a movement.”

    Well, well – it’s also not a coherent design philosophy. At least that definition empowers anybody to define their own style as Nordic. And where is the nodal point of this movement? It is, in fact, the Nodal Point conference – Knudepunkt/ Knutepunkt/Knutpunkt/Solmukohta.

    Next, there is Jaakko Stenros’ version of a brand definition for the “Nordic larp tradition”:

    “A tradition that views larp as a valid form of expression, worthy of debate, analysis and continuous experimentation, which emerged around the Knutepunkt convention.”

    We are back to the KP/SK tradition. Not much Nordic left here though, because this tradition (r)evolves around the conferences and for at least ten years they have certainly not been entirely Nordic (in geographical terms) anymore and not the creative frontier (according to Juhana Pettersson above). Somehow we are getting nowhere.

    Let’s try a different approach. The book The Foundation Stone of Nordic Larp((The Foundation Stone of Nordic Larp, 2014, Edited by Eleanor Saitta, Marie Holm-Andersen & Jon Back)) was written to give a sort of “kickstart” into the Nordic larp tradition, collecting important articles from the now 20+ books published around the Knudepunkt conference. It describes Nordic larp this way:

    “The Nordic larp community differs from larp culture in other places. […] And yes, that’s right, there are other kinds of larps played in Scandinavia; the Nordic larp community is a specific and by now reasonably well-defined subset.”

    So, first sentence: kind of geographic. Let’s imagine the movement is what the author implies as a “place”, because the last sentence of the paragraph is clear about the term being non-geographic. Let’s try to define the term in other ways. Also from the above paragraph:

    “It spends more time telling stories that emphasize naturalistic emotion, it emphasizes collective, rather than competitive storytelling, and it takes its stories fairly seriously much of the time […]”

    Jaakko Stenros’ Nordic Larp Talk also mentions some of these characteristics:

    “It typically values thematic coherence, continuous illusion, action and immersion, while keeping the larp co-creative and its production noncommercial. Workshops and debriefs are common.”

    These are characteristics which undoubtedly are part of the tradition we are talking about. The Nordic Larp Wiki supports this approach as well:

    “[…]Here are a few examples of aims and ideals that are typical for this unique gaming scene:”

    If we accept the Nordic Larp wiki as a PR instrument, this is certainly cool, but as a reference about what Nordic larp actually means, this is maybe slightly too much self-adulation. Let’s have a closer look at these characteristics and ideals:

    “Immersion. Nordic larpers want to feel like they are “really there”. This includes creating a truly convincing illusion of physically being in a medieval village/on a spaceship/WWII bunker, playing a character that is very close to your own physical appearance, as well as focusing on getting under the character’s skin to ‘feel their feelings’. Dreaming in character at night is seen by some nordic larpers as a sign of an appropriate level of immersion.”

    Not only is this definition of immersion mixing in 360° for good measure, the sentence about the “truly convincing illusion of physically being [there]” is also not very Nordic (at least from my personal experience) even though some games are now trying to do exactly that. The second part talking more about actual immersion could be considered very Nordic, if you like.

    “Collaboration. Nordic-style larp is about creating an exciting and emotionally affecting story together, not measuring your strength. There is no winning, and many players intentionally let their characters fail in their objectives to create more interesting stories.”

    This might actually be one of the better indicators for a “Nordic larp”, but then, there’s plenty of examples from other game traditions where this is used as well – but maybe not the other way around. Maybe it is required, but not sufficient?

    “Artistic vision. Many Nordic games are intended as more than entertainment – they make artistic or even political statements. The goal in these games is to affect the players long term, to perhaps change the way they see themselves or how they act in society.”

    Artistic vision is hard to define, as is a political statement, but there’s certainly a divide between pure “entertainment” and “serious” games. But then, aren’t the ones without a political statement artistic in their own unique way? And what about the Nordic games which are not intended as more than entertainment?

    There’s certainly a lot of elements which are considered part of this tradition, but are they unique? Is “bleed”, “immersion”, “alibi” really Nordic? Are pre-game workshops, 360°, black box and debriefings? Furthermore, what is often described as “Nordic larp”, evolves with every game and every discussion about this tradition. Fifteen years ago, no game would use bleed or alibi or 360° in their descriptions (since the terms didn’t really exist) and even mechanisms, but still they were and are considered part of this tradition.

    One could argue the way Merleau-Ponty does and say that while many of these are often present, none needs to be to make it a Nordic larp. The question cannot be solved this way.

    Furthermore, when we used black-box-style mechanisms in 2000-2003 in the Insomnia series of games in Germany, were they “Nordic”? Did the workshops, debriefings, game acts and use of “cut”, “brems” and “escalate” mechanisms for The Living Dead (2010) make it “Nordic”?

    There’s a simple answer: no. But the reason for that is not that they were not played in the Nordic countries or organized by people from there. The simple reason is that they did not add to the discourse, in one case because we hadn’t heard about KP yet, in the other case because we didn’t bother to do so.

    This needs to change. I don’t think it actually matters where ideas were first tried out and who made it popular, but we need to tell people what we do and show it to them in a meaningful way if we want to be part of the movement.

    “In the end, while we may rage and debate whether Nordic larp actually isn’t all that special, reality is that it is. And let’s use that for our advantage instead of trying to nitpick.”((Claus Raasted, January 14 2015 in a private conversation on Facebook))
    – Claus Raasted

    Conclusion

    I truly believe there is something special about the kind of games we create. I also do think that creating a term like “Nordic Larp” was a masterstroke of Knudepunkt/ Knutepunkt/Knutpunkt/Solmukohta propaganda.

    And this is what I’m going to do((And maybe edit that page in the Nordic Larp Wiki and remove that ridiculous geographic reference.)): Nordic larp. No matter where I am or where I come from. It’s where I’ve been heading all my larping life and I don’t really care how we call it as long as we know what it means. I believe we do.

    Because if we can’t agree upon what Nordic larp means, others will form their own slightly worrying conclusions:

    “Meanwhile, in Europe, some people were already making a living from LARPing and stretching its art in interesting directions. Claus Raasted [sic], for example, fused parlor roleplay with very serious topics, such as acting out couples’ therapy to pretend to grieve for a dead child. The genre spread through the region and became known as Nordic LARP.”((Olivia Simone, tabletmag.com, Sep 2 2014 getting more facts wrong than right in this “definition” of the term.))

    Nobody really can tell you what Nordic larp actually is, but who cares as long as Claus Raasted is the godfather of Nordic LARP?


    This article was initially published in The Knudepunkt 2015 Companion Book which was edited by Charles Bo Nielsen & Claus Raasted, published by Rollespilsakademiet and released as part of documentation for the Knudepunkt 2015 conference.

    Cover photo: Participants at Knutpunkt 2014, by Johannes Axner.

  • Ship Ahoy! Mark your calendar for Solmukohta 2016!

    Published on

    in

    ,

    Ship Ahoy! Mark your calendar for Solmukohta 2016!

    By

    Petter Karlsson

    On Wednesday the 9th to Monday the 14th of March 2016 it’s once again time for the international roleplaying conference Solmukohta. The conference often known as Knutepunkt is this year in Finland and therefore goes by it’s Finnish name Solmukohta for 2016.

    This Solmukohta will be truly Baltic as the location is a Tallink Silja cruise ship. It takes off from Helsinki in Finland on Wednesday afternoon the 9th of March and the hosts the last night of A Week in Finland. The “A Week” tradition has for many years been a nice way to extend your conference experience and often gives a nice peek into the local role-playing scene of the hosting country.

    The actual conference starts on Thursday afternoon as the cruise ship sails from Stockholm and ends on Sunday afternoon in Helsinki.

    The name Solmukohta is Finnish and means “a meeting point”. In Norway the event is called Knutepunkt, in Sweden Knutpunkt and in Denmark Knudepunkt. This meeting point – melting pot for ideas and inspiration – was first organized in 1997. It has been playing a vital role in establishing the Nordic roleplaying identity and in establishing the concept of “Nordic larp” as an unique approach to live action roleplaying.
    From the Solmukohta website

    You can also read more about the previous Knutepunkt-conferences at the Nordic Larp Wiki.

    We had a chance to speak a bit with Massi Hannula Thorhauge who is of the two main organizers of Solmukohta 2016.

    Massi presenting at the Nordic Larp Talks 2015 in Copenhagen Photo: Mathias Kure Massi presenting at the Nordic Larp Talks 2015. Photo: Mathias Kure

    Hey Massi! Could you present team behind next years Solmukohta?

    As it’s the Finnish Solmukohta, we go with a small team again. We aim to transparency and internationality, which I personally think is shown in the choices of the organizers.

    As a main organizer couple me and Mikko Pervilä have a vast experience in Nordic and international convention organizing. Mikko was the main organizer of Solmukohta 2004, and takes the main responsibility of all the technical matters of the convention with the title Technical director. I, go by the title Artistic Director and take the main responsibility of the communication and content of the event. We let our team to drive with their great ideas and organizational skills and help to keep the package intact.

    Program team in 2016 are two experienced larp designers and organizers Hannu Niemi and Olli Lönnberg. They have already put the wheels turning, and set the call for program due October 2015. You might have seen them in KPs before, Hannu playing his guitar in the parties and Olli taking notes in every possible program item he just could partake.

    Solmu-Economy is in hands of the most experienced convention economist in Denmark, possible the Nordics, but as I am bit bias to brag about my husband’s skills, I would just say, that you cannot get better person for this job. David Thorhauge has experience since the mid 90’s on organizing roleplaying conventions from Fastaval to Knudepunkts in Denmark.

    Information at the venue, or Finnformation, KP/SK goers already met in Denmark 2015. Maiju Ruusunen has long time experience in working Ropecon TSInfo and Solmukohta infos. If you’ve met her, you know, she won’t rest before she has solved your problem. Maiju is joined by Zacharias Holmberg, the head of the board of Fenno-Swedish roleplaying association Eloria and larp designer from the Swedish speaking part of Finland. Zacharia’s calm voice and attitude makes problems vanish, and his vast language skills within the Nordics makes him the perfect partner for Maiju in the Finnformation. We hope to fill out the Info desks with finlandsvenska larpers to make them more visible in the Nordic scene.

    What would be Solmukohta without A Week in Finland? This time it has been given into hands of our Portuguese addition, José Jacomé, or as we call him “the guy who gets sh*it done”. Last summer he took groups of Nordic larpers around Portugal and you might know him from his Zombie Walk events in Helsinki. He knows what you want to do in Helsinki, even the things that we Finns would not think about. With his large network José is going to create a fantastic week of venues, events and parties, I have no doubt.

    And we of course have Solum-books! This year two, which seems to become the standard. The editors team is three great Finnish academics and role-players Mika Loponen, Jukka Särkijärvi and Kaisa Kangas. Mika is Solmukohta veteran, and organized events such as Ropecon and Finncon as the main organizer or as a part of the main organizer team. He knows what’s going on in the scene. Jukka, or you might now him as NiTe, is known from his internationally famous roleplaying blog “Worlds in a Handful of Dice”, where he keeps us all updated on what’s happening in the roleplaying scene world wide. Kaisa was designing the political larp Halat hisar in 2013 in Finland, and her takes on Nordic laps she visit all around the Nordic countries are widely read. The Call for Articles will come out in September 2015, and you can read more about the book themes on our website.

    See the faces of the team and contact details herehe full team on the website.

    Do have any general themes or aims with conference?

    The theme for the 2016 Solmukohta is “Reality check”. This is the 20th Solmukohta/KP and we want to stop, take a deep breath and see what we have created. Where has this small gathering of same minded people taken us in less than 20 years? And we want to look into the future, and think where is this, culture and community we have created, taking us.

    We have grown up. We don’t run around schools in elf ears and cloaks made of shiny spandex (though, that’s fun occasionally too). We want quality and drive ourselves towards even grander achievements. This is why we, the team, want to organize Solmukohta as professionally as we can. We want the Nordic Larp scene to concentrate exchanging ideas, creating together and networking without practical worries.

    There will be some nostalgia, some traditional SK/KP program, socializing, parties, meet-up and so on. The program will explore all the mentioned above and beyond.

    And finally the give question… Why on a boat?

    Why not? I mean, we have been as scene talking about Solmukohta on a boat for more than a decade now. If I am not wrong, someone even looked into it at some point. And to be honest, as a conference venue, it is great, and for networking and socializing the spaces and venues are excellent. It will be bit different, but in my honest opinion more “traditional” Solmukohta than we saw in Denmark 2015.

    Also, I get to wear a cool captain’s hat, which is a reason by itself.

    Thank you Massi, we are looking forward to March!

    Don't miss out on scenic views like this one!
    Don’t miss out on scenic views like this one!

    Want more info about Solmukohta 2016?

    Contact the organizers at info@solmukohta.org

    or via other channels:

    Solmukohta website: solmukohta.org
    Solmukohta 2016 Twitter @solmukohta2016
    Solmukohta 2016 Facebook fb.com/solmukohta2016
    Solmukohta 2016 official hashtag: #solmukohta2016
    Solmukohta 2016 Laivforum: http://laivforum.net/forums/knutepunkt.14/

    See more Solmukohta updates here: http://solmukohta.org/index.php/Main/Updates

  • Nordic Style Larp in the UK

    Published on

    in

    Nordic Style Larp in the UK

    By

    Mo Holkar

    The UK has a large and thriving larp industry, going back to the early 1980s and with an estimated 100,000+ current active participants. But awareness of larp traditions in other countries, and in the Nordic scene in particular, has been minimal until very recently.

    In particular, the few months since Knutpunkt 2014 have seen a flurry of Nordic-related activity. Twelve people attended the conference from the UK (and a few from Ireland), and several threads of action have spun off subsequently.

    SarcophagusAdam James has organized a series of short larps in London. From the Norwegian Larps from the Factory book, he first ran at two-weekly intervals The Hirelings, Limbo, A Mothers Heart and Sarcophagus. Next was The Checkerboard Crew, a game Adam himself wrote together with Nina Runa Essendrop, on 22 June 2014, which I blogged about; and the series concluded with ‘Fallen Stars’, again from Larps from the Factory, on 13 July 2014.

    Cat Tobin (who is Irish but currently based in the UK) has set up a group called The Game Kitchen (Facebook group here) – whose purpose is to “talk about the design of Nordic larp, freeform games (UK and American) and story games, and then – using what we learn from each other, and from what other people have done before us – we’ll create some games. We’ll then share those games, and our conversations about the process, online so that others can learn from what we’re doing.” So far The Game Kitchen has had three monthly meetings, in London: and Cat ran a Larp from the Factory, ‘What Happened in Lanzarote’, which I blogged about.

    (Cat was also responsible for writing and running The Outsiders, together with me, which I believe was the first Nordic-style larp to have been written and run in the UK.)

    Mothers HeartRichard Williams is prominent in both the above projects, and has also established a Meetup group to help coordinate activity. His hope is that this Meetup will be the one-stop shop to hear about everything Nordic-related that happens in the UK and in Ireland.

    Both Cat and Richard appeared on the story-gaming podcast The Twitching Curtain to talk about their experiences at Knutpunkt 2014, and the impact they expect it to have on the UK larp scene.

    Kevin Burns has started a blog about Nordic larp and related topics – its purpose is “to explore Nordic larp. Partly, I’m doing that from the point of view of a psychotherapist who wonders about how it could be used in therapy, and partly because I find the whole thing tremendously exciting and I want to PLAY.”

    LimboFinally, an excursion to neighbour country Ireland – where Carla Burns is organizing Nina Runa Essendrop’s and Simon Steen Hansen’s White Death (Hvid død) on 8–9 August 2014 in Limerick, and has already run the Larp from the Factory ‘Before and After Silence’.

    As you can see, Larps from the Factory has been a really powerful tool in helping us get Nordic larp off the ground here. We are very grateful to the authors, editors and publisher!

    (There’s bound to be other stuff that I don’t know about, too. Please get in touch and let me know what you’ve been up to and what you’ve got planned!)

    My own hope is that we will over time develop a strand of Nordic-style larps with a UK flavour. For that reason I’m particularly interested in what The Game Kitchen is doing, reaching out to other UK gaming styles and sharing with and learning from them: and in Adam James’s work with creative people from outside gaming. It’s a powerful brew!

    Photos provided by Adam James.


    This article has been edited to remove a reference to a known abuser.

  • We Don’t Abide to the Law of Jante

    Published on

    in

    We Don’t Abide to the Law of Jante

    By

    Mia Sand

    Disclaimer: The opinions expressed herein are those of the authors and do not necessarily reflect the official
    policy or position of Nordiclarp.org or any larp community at large.

    Editors note: This is a reply to the opinion piece by Sanne Harder titled “The Law of Jante in Nordic
    Role-playing
    ” that ran on Nordiclarp.org on 11 July 2014.

    I read Sanne Harders text about “good role-playing” with great interest. Harder pinpoints some very important issues
    within the Nordic larp scene. Status and nepotism are indeed present, though we perceive ourselves as open minded and
    egalitarian. We are absolutely lacking a discussion about “what makes a good role-player” and how to improve ourselves.
    I will however argue that discussion must have different premises than the ones Harder suggests.

    How can the good larpers help the Nordic larp scene as a whole?

    There are problems
    within the Nordic larp arena concerning the perceived equality. Questions about accessibility, equality and everyone’s
    right to feel welcome and getting the support one needs (regardless of gender, ethnicity, sexuality, ableness etc, not
    to forget previous experience or lack there of). This of course overlaps questions such as “what makes a good larper”. A
    non willingness to address questions about what makes “a good larper” can conceal underlying structural problems
    concerning status. Status among larpers and status concerning different genres. Believe me, as a player and producer of
    Vampire larps, somewhat perceived as the larping
    equivalent of Harlequin novels, I have some experience in the matter. But let’s focus on the text itself. What problems
    are determined, what is the solution and – of course – what is a good larper? And how can the good larpers help the
    Nordic larp scene as a whole?

    “The Law of Jante”, I would say, is one of the most misleading descriptions of scandinavian
    collectivistic culture.

    To pinpoint the essence of the problem Harder exemplifies with “The Law of Jante”.
    “The Law of Jante” (established by danish-norwegian author Aksel
    Sandemose
    ), I would say, is one of the most misleading descriptions of scandinavian collectivistic culture. The
    premise is highly individualistic – the collective holds back and shames any individual that outshines, or threatens to
    do so, any other member in the collective. For instance the 6th law of Jante is – “You’re not to think you are more
    important than we are”. Well, guess what – I couldn’t agree more. Nobody is more important than anyone else. I do
    believe this sentence should pervade every larp. Even if you are an outstanding larper (I will address this question
    later on) your experience and your presence is not more important than anyone else. An “anti-Jante-approach” to larping
    would be somewhat dangerous or at least counterproductive. Do we want larpers to strive after outshining each other? To
    teach them that talent makes you more important than others?

    Harder also exemplifies with a stereotypical (and yes, I absolutely agree, highly recognizable) character; the
    Gamemaster of Doom. A big problem seems to be letting newbies have their first experience lead by such a person, risking
    scaring them off. But what about the Gamemaster her/himself? Who should she/he play with? How should she/he become a
    better player/gamemaster? I don’t see how “rescuing” newbies from this horrible first experience benefits the larp scene
    as a whole. Simply because the larp scene is a collective. Simply because elitism and focus on individuals will always
    be somewhat excluding.

    Let me be crystal clear. Opposing elitism does not mean avoiding boosting each other or acknowledging talent. It means
    that a talented person (in one particular area) is not more important than a non-talented person. It does not mean not
    acknowledging people’s safety concerning questions about gender, ethnicity, sexuality or ableness. What it means is that
    no person is more important than another because of talent.

    A good experience starts long before the larp itself – making props, building the group, making
    people feel welcome and safe, taking care of possible conflicts, communicating and inspiring people.

    So what
    makes a good larper? I will address two issues here. The authors focus is individual talent, acting especially. It seems
    like the author means that a good larper enters a group and inspires them with formidable acting. But first of all;
    larping is not about acting, not only.  A good experience starts long before the larp itself – making props, building
    the group, making people feel welcome and safe, taking care of possible conflicts, communicating and inspiring people.
    Not by outshining them, but by making the experience interesting and of course somewhat challenging on a personal level.
    This demands a whole set of different talents – logistics, a bit of leadership, communication, craftsmanship, writing,
    composing, creativity, social skills and – this is important – the ability to step back and let other people into the
    limelight. Not everyone can possess all qualities, but everyone can possess one or a few, which are equally important
    and – of course – should be boosted and verified.

    A focus on the acting part of larping also makes a rather narrow path to walk on the way of improving. A path demanding
    talents that not all players have to begin with. Hence arguing good acting makes a good larper is somewhat excluding.
    But once again, there are so many other qualities that benefits the group, should we choose to change our focus. And I
    believe we should. Because, second:

    Larping is namely not individualistic, it´s collectivistic. Larping is not a tabletop RPG; the “good larper” being the
    equivalent of the hero/PC and the “not so good larpers” the NPCs. Every players experience is equally important, some
    needing more boost and guiding, others quite self sufficient, and some very experienced and/or talented can help and
    push their fellow players.

    The good role-player’s focus is one the group, not on her/himself.

    The players I have
    encountered that I would describe as good role-players are the ones that makes the inexperienced player feel more
    confident, the ones that easily can take over an entire scene but takes a step back and boosts the quite wallflower to
    take the lead, the ones that make people solve problems, challenge themselves and step out of their comfort zones. I
    would argue a good larper builds the group, facilitating other players, plays in a giving, generous and not self
    centered manner. The good role-player’s focus is one the group, not on her/himself.

    I do agree that “leading by example” is not a bad thing. I do agree this is a discussion we should have to improve
    ourselves as players and producers. I do agree that recruiting “good larpers” can lift an arrangement or a group, but
    not by making it a “one man show”. It`s all about the group. Discussions about what makes a good larper and how to use
    the good larpers to inspire and challenge other players are more than welcome. But if so I do believe the premises must
    be larp as a group effort where nobody is more important than anyone else, where nobody is excluded due to lack of
    talent. Not even the Gamemaster of Doom.

  • The Law of Jante in Nordic Role-playing

    Published on

    in

    The Law of Jante in Nordic Role-playing

    By

    Sanne Harder

    Disclaimer: The opinions expressed herein are those of the authors and do not necessarily reflect the official policy or position of Nordiclarp.org or any larp community at large.

    Outwardly, the Nordic role-playing scene seems like a tolerant, egalitarian place where everyone is welcome. But the truth is that we are so busy being equal, that we fail to see excellence, and are downright fearful of elitism. Our fear of saying out loud that some role-players are better than others fosters secret social structures, where people are included or excluded depending on how well-connected they are.

    There’s a taboo in Danish role-playing. On the surface it’s about openness, tolerance, and equality, but in reality I believe it boils down to the infamous Law of Jante, the first paragraph of which says: “You’re not to think you are anything special”.

    Back in the days of yore, when I started role-playing, conventions still held competitions about who was the best role-player. As a matter of fact, I once made it to the second round in such a contest. A good role-player was defined as somebody who could not only rack in loads of XP (experience points), but was also capable of doing some degree of acting. It was up to the gamemaster to decide if you lived up to these criteria.

    Somehow along the line, these competitions died out. ‘Being a good role-player is not about winning or losing’ became the general approach in the tradition I belonged to – and actually, I had to agree. Once free-form became a norm at conventions, counting XP became meaningless. Role-playing became less about the game, and more about immersion. A good game should be about the individual experience of the player: How the story and the setting moved you, what the chemistry between the players were like, what you took away from the experience.

    In addition to this, a lot of role-players came from backgrounds where they had been more or less ostracised or even traumatised for lack of social skills. If being a good role-player was no longer just about counting XP, the competitions could have come very close to popularity contests. We didn’t want that.

    The Gamemaster of Doom

    In the 1990s, the general consensus was that everyone was welcome. “Everyone can role-play”, is what people were saying. It didn’t matter if you couldn’t act if your life depended on it. Even people whose social skills were so bad that they consistently ruined everyone else’s experience were welcomed. I remember a specific “Gamemaster of Doom”, who was so bad he would just sit there, leafing through papers, without even speaking to his players. It didn’t matter: We had room for the freaks and the outcasts that had nowhere else to go.

    If you were really unlucky, that might be her first and last experience with role-playing.

    Except for the fact that it quickly became a lie. Because secretly, there was a selection process going on. If you had played with the above mentioned game master, you were not likely to do so again. Why should you? It was not a good experience. No, someone else had to take their turn with him, in the name of tolerance and openness. Sadly, said person would usually be the unknowing outsider, who did not yet have her social network to warn her. If you were really unlucky, that might be her first and last experience with role-playing.

    As I got to know more about the other people who played role-playing games, I got better at knowing whom to avoid. But perhaps more importantly, I got to know those people who had a reputation for delivering. At conventions they were gamemasters, writers, and players. At larps, they were organisers or players.

    These were people who could take an otherwise mediocre scenario and boost it so thoroughly that it became not just a good experience, but actually unforgettable. They were dynamos in their own right. At conventions, you would amble over to stand next to them, hoping to be put in the same group. At larps you could do even better, if you had the nerve: Why not phone them up beforehand and ask for your character to be a sister, a close friend, or even a lover?

    The system of nepotism favoured people who were in the know. People who were already well-connected, and who weren’t afraid of asking for favours. People like me.

    The Good and the Bad

    The fact of the matter is that some role-players are better than others. When people ask me why I role-play, I usually say: For my own sake. Not for an audience, not to impress anyone. Just for the experience. However, this is not the entire truth. We are each-other’s audience. But more than that: We affect each-other’s experiences in good ways and bad ways. A good role-player knows this, and takes that responsibility seriously.

    Some people are bad role-players, and some people are good ones.

    Even though we don’t want to be open about it, it is not random: Some people are bad role-players, and some people are good ones. Sometimes the bad ones get lucky and manage to get through a game without ruining anything for everyone else, and sometimes the good ones have a bad day. But the trend is clear. In the name of our all-accepting, egalitarian community, we refrain from saying it out loud. But that doesn’t make it any less true.

    Why This Is a Problem

    Why should I care? I am one of those people who gets to play with all the best. And yet, it bothers me. It bothers me for several reasons.

    Obviously it’s a problem that the opportunity to play with really good role-playing partners does not present itself to you unless you happen to know the right people. Often enough we even wind up scaring potentially interested newbies off by letting them play with lousy co-players. If we want our hobby to be characterised as a closed-off society where you have to fight your way in, then we are doing exactly the right thing. However, that doesn’t serve us very well in the long term.

    The other problem is for the bad players themselves. Because we refuse to (publicly) acknowledge the good players, we cannot give the bad players the tools to get better. Simply put: We have not analysed what it means to be a good player, so there are no shortcuts. You have to go on spoiling a lot of people’s games before you see the light – provided you ever will. No-one will even tell you why they only play with you once, they just kind of seem to move on without you.

    Solutions, Please!

    At present time, I do not have the solutions. However, a good starting point would be to acknowledge the situation. If we were open about who the good players were, it would become much more legitimate for organisers to cast them into particular functions: Why not do the opposite of what we are doing now, and actually make sure that there is at least a few skilled role-players present when running games for newbies?

    Similarly, larp organisers who cast solid players who can be counted on for a good delivery in pivotal roles should not be accused of nepotism. They should be applauded for making conscious choices, as they do this to give the rest of the players the best possible experience.

    We need to direct our attention towards the good players

    First and foremost, we need to direct our attention towards the good players. What is it that they do? Most of them tend to be seasoned role-players, with many years of experience. So it is probably not a question of an innate genetic talent, but rather a thoroughly honed skill set.

    Currently there is an undergrowth of bloggers who are working on charting what skills a good role-player possesses. Needless to say, it is a difficult chore. We all play for different reasons, and being a casual gamer, you would look for different qualities than an immersionist or a dramatist would (see ‘The three way model‘ for an introduction of these terms).

    Mapping Good Role-playing Skills

    However, one trait seems to crop up everywhere: Social skills. As Lizzie Stark puts it: “Larp is a social activity”. The same can be said of all role-playing games that aren’t digital (and some that are). This implies something we already knew, but didn’t want to admit: Maybe not everyone is as welcome as we would like to believe. Maybe the same people who lacked the social skills to get through school unscathed find themselves confronted with their shortcomings once again.

    Another Anecdote

    Good role-players are the people we should be looking up to

    I’m going to end this article with yet another anecdote – but this time a recent one. I was running a game for some teachers who were interested in using role-playing as a tool, but who needed to be shown what it is. I wanted to give them a good experience, so I asked a friend who is an experienced role-player to join them. Within a very short time, his mere presence managed to escalate the game in a way that none of the others would have been capable of doing. It happened in many ways: By way of imitation, but also because he was able to create action that would beget action. His participation lifted the experience for everyone else.

    Pretending that ‘everyone can role-play’ is a huge underselling of the skills that good role-players have. If we want to continue making increasingly complex games, we need players that can measure up to the games. That is something we will only get if we are working consciously towards it.

    There is a reason why Danes don’t like to mention that some people are better at what they do than others. We come from an egalitarian society, and we don’t like braggarts. But we have to stop equalling skill with status. What is wrong with being a skilful role-player? Absolutely nothing. Being good at something doesn’t make you an arrogant elitist. More likely, it means that you have invested a lot of time in getting good.

    Good role-players are the people we should be looking up to. We need to start seeing them as a resource which should be made available. Not as a hidden discourse. As for the bad role-players: We don’t need to put them down, but we do need to show them the way.