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CFP – Replaying Japan 2017: The Strong Museum of Play, USA

The CFP for the next Replaying Japan conference is out. This time, the event will be held at the Strong Museum of Play in Rochester (USA), and will be themed around the concept of “Transmedia and Story in Japanese Games”. Here is the call for paper, which you can also find at the official conference webpage.

If you are interested in Japanese video game studies and you are based in North America, please consider sending an abstract (in either English or Japanese).

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Replaying Japan 2017: 5th International Japan Game Studies Conference

“Transmedia and Story in Japanese Games”

The 5th International Conference on Japan Game Studies will be held at The Strong National Museum of Play, Rochester, USA, from August 21 to 23 2017.

Proposals in Japanese are most welcome! <日本語での発表要旨も受け付けます。>
This conference, co-hosted by The Strong and Rochester Institute of Technology’s School of Interactive Games and Media and MAGIC Center, is organized in collaboration with the Institute of East Asian Studies at Leipzig University, the Ritsumeikan Center for Game Studies, the University of Alberta and DiGRA Japan. This conference, the fifth collaboratively organized event, focuses broadly on Japanese game culture, education, and industry. It aims to bring together a wide range of researchers and creators from many different countries to present and exchange their work.

The main theme of the conference this year will be Transmedia and Story in Japanese Games.

We invite researchers and students to submit paper proposals related to this theme. We also invite papers on other topics relating to games, game culture, education, and the Japanese game industry from the perspectives of humanities, social sciences, business, or education. We also encourage poster/demonstration proposals of games or interactive projects related to these themes. For previous approaches related to these topics, see the 2016 program:http://home.uni-leipzig.de/jgames/replayingjapan2016/program/.

Please send anonymized abstracts of no more than 500 words in English or Japanese via email to <replayingjapan@gmail.com> before January 15, 2017. Figures, tables and references, which do not count towards the 500 words, may be included on a second page. The following information should be in the accompanying email message:

Type of submission (poster/demonstration or paper):
Title of submission:
Name of author(s):
Affiliation(s):
Address(es):
Email address(es):

Notification of acceptance will be sent out by March 3, 2017.
While the language of this conference will be English, limited communication assistance will be available for those who cannot present in English.

For more information about Replaying Japan 2017, visit the conference home page (replaying.jp) or write to replayingjapan@gmail.com.

Feels Bad Man – Pepe the Frog on The Gateway

I was recently interviewed for The Gateway in related to a piece about the recent transformation of the meme Pepe the Frog into a white supremacist symbol. It garnered some level of interest on their websites, take a look if you are interested in the vast world of memes.

The Sound of the Switch – Raising the Curtain on Nintendo’s New Console

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Nintendo unveiled their upcoming home/handheld console this week, a machine that put versatility at the forefront. While presented primarily as a home console, it is clear that the Switch (previously known as NX) is also meant for a variety of other uses through its detachable controllers that can accommodate single or multiplayer experiences. In addition, by featuring the logo multiple times over the duration of the unveiling video, Nintendo is making sure that the name « Switch » is fully penetrating market consciousness a long time before its release (unlike what they did with the Wii U). In fact, the rhythm of the video is very much dictated by appearances of the logo, and the later is itself punctuated by a sonic hook embodied in the sound of the hyōshigi. Tchak!

https://www.youtube.com/watch?v=f5uik5fgIaI

My first thought watching this video was to speculate as to the link between the console itself and this traditional Japanese musical instrument. While the hyōshigi is used for music and religious ceremonies, it is primarily used in traditional theater performance to signal the beginning of a play. Its use thus evokes traditional arts and crafts, from both the classical and popular sides of Japanese culture. Drawing from such elements is not completely surprising in the case of Nintendo. The company is, after all, firmly rooted in Kyoto, the traditional arts capital of the country.

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Hyōshigi

The hyōshigi is played by smashing two blocks of wood together to generate a single sharp note. The rhythm at which one hits the blocks together is what turns these blocks into a usually short musical performance. But beyond music, it is striking how similar the design of the console’s controllers is to that of this musical instrument: two blocks of plastic equipment with various buttons (Joy-Con) that can be attached to either a main controller unit (Joy-Con Grip) or a tablet, thus turning the devices into either a potent home console controller or a handheld machine.

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I might be reading too much into this, but there seems to be a connection between the hyōshigi’s as a instrument that signals the beginning of a performance and the  Nintendo Switch’s signature controller. As a an object designer, Nintendo is most likely consciously creating this marketing narrative around the metaphor of the Switch’s controller (or the action of attaching them to another device) as the start of the gamic performance. Doesn’t the video end with the glorification of the idea e-sport, which is itself a large-scale performance in front of an audience? Perhaps a message that consumers outside Japan will not catch on, but a metaphor that could be efficient locally.

 

 

Games of our Lives: Pac-Man

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I am attending Replaying Japan 2016 held in Lepzig at the moment. This year, the conference puts emphasis on Pac-Man, Toru Iwatani’s legendary arcade video game from 1981. While I won’t be speaking directly about the game this year (my paper is about JRPG instead), I still wanted to express a few of my memories and thoughts about this important game. There is no better platform that this blog to communicate these ideas to the attendants of the conference, but also beyond to anyone interested.

When I was around 10 years old, my parents sent me to summer camp in a remote corner of rural Quebec, probably as a way to get some vacations of their own, but also to broaden my horizons beyond the monotonous everyday life of June-July-August vacation time period as a kid. There, we would do all kinds of activities, playing in the woods, at the lake or playing variations of Dungeons and Dragons. There was also a crafting session taking place in a shed in the middle of the woods, and I remember trying my hand at a papier-mâché workshop where kids had to come up with a project involving a round wireframe structure around which we had to creatively put the said piece of paper-mâché around, hopefully turning out into a ball/head structure. I ended up making a spherical structure, on which I put two eyes and a big mouth. When I declared the project done, the workshop supervisor walked towards me and said: “Oh, you made a Pac-Man!”. A what? I cannot remember the color of the whole thing, but let us say for the purpose of this story that it was a big yellow.

Of course being born in 1986, the post Pac-Man era, I had no idea what character that person was referring, and, by 1996 or so, Pac-Man was no longer a household figure. The Pac-Man fever had come and go a long time ago. I was living in Gaspésie, and had virtually no access to video games, and, besides, the killer app of the NES was the more fledged out Mario Bros. I remember, however, that eventually we inherited from a Colecovision console form my grandmother, and one of the cartridge would turn out to be the famous porting of Pac-Man, the Colecovision’s own killer app over the Atari 2600, of which the Pac-Man port was a disastrous mess. I had no idea of what Pac-Man was at the time, but it soon slowly creeped into my life.

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So the fever had come and go, but in its wake, it left of an entire generation with a rough understanding of what video games were, but most importantly, a familiar face. Pac-Man’s success was to reach a new layer of people to engage with video games for the first time. While Nishikado captured the space-themed zeitgeist of the late 1970s through Space Invaders, Iwatani created its own by providing gamers with a very different ludic metaphor, one that was easy to understand for anyone, anywhere.

Eat.

Eat.

Eat.

The game was popular in Japan, but it was in the United States that the game turned into a form of culture of its own brought forward by an endless amount of paraphernalia produced for fans wanting to bring home the spirit of the game. This was certainly instrumental into turning Pac-Man into the recognizable figure that it is still today. It amazes me that my first contact with Pac-Man was not with the game itself, but through its character that I “copy” in an art project in a cabin in the Gaspésie woods.

The question now become to what extend is Pac-Man still influencing game culture these days? What does Pac-Man mean to the younger generation now that Pac-Man is featured in many other games which often have nothing to do with the original game gameplay-wise. I am thinking of Super Smash Bros for example. We might not come up with all answers at this year’s conference, but I hope the event will trigger the community to ponder on these issues in years to come.

Digital Scholarship in the Humanities Guidelines

I could not attend Congress this year, but my colleagues from the University of Alberta had the chance to present the latest updates of our twitter analysis project that our research group worked on during the past year. I am glad this project continues to reach the broader academic community once again.

Geoffrey Rockwell shared a document of interest following the conference. The Digital Scholarship in the Humanities Guideline document was presented at this year at the CSDH/SCHN conference as a document to help the academic community to establish guidelines regarding the evaluation of work in the digital humanities that takes forms other than papers or articles. This is worth reading for any students working in the humanities looking to submit DH projects as part of the requirements of their degree, as well as instructors who have to review or mark them.

Arcade and Game Center Chirashi Database 1.1

I just finished upgrading the Arcade and Game Center Chirashi Database with the latest documents I gathered during my research trip earlier this year. I also made a handful of little improvements, just enough to warrant a version change. Here is the full list:

  • Added documents acquired from January to April 2016
  • Added database values for tags, researchers, timestamp and venue
  • Added new type of query in relation to the Playing in Public project: Game Center
  • Multiple code enhancement

I did not implement the tag system in the search query modules yet as I do not know how to implement it in an efficient manner yet. I also need to upgrade the viewer page for plain readability. This will be part of a future update.

 

 

Field Trip: Last Day

This is the last day of the field trip, it has been fun and instructive. I went back to the Diet Library to get a few more news clipping from the 1970-1990 era of game center history, but I realized I already had pretty much all I needed. Now I need to pack all the material I got into my suitcase, and since the light bulb died yesterday, I will be doing that with my cellphone flashlight. Lovely!

My flight is at 4 PM tomorrow. I will be very happy to be back home and finally start processing all of that information into nice case studies to apply my theoretical framework upon. See you in the prairies soon!

Day of DH 2016

On a whim, I decided to join the Day of DH movement yesterday. I created a small blog that you can access here. The time difference with Japan made it a little challenging to figure out the logistics, but I believe that the experiment was worthwhile.

Day of DH is a global event where DH scholars create a blog associated with the official Day of DH homepage and share whatever they do on that specific day with the community. This year, Day of DH was on April 8th.

As a DH scholar, I often get asked what DH is all about. This event is an attempt to answer that question by tapping into the large diversity of DH scholars to provide an answer that is both crowdsourced and can be further analyzed with text mining techniques. I expect some word clouds and other interesting things to be generated after the results of this year’s event; I am very much looking forward to look at all of it.

An Evening at Mikado

I visited many game centers since my arrival to Tokyo, but there is one in particular that deserves a dedicated post on this blog. That game center is Mikado, home to a thriving fighting game community as well as some unusual arcade games.

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Hiroyasu Katô, whom I featured in another blog post, was kind enough to introduce me to this unique venue along with a few other interesting game centers in the Nakado area of Tokyo. We both wrote notes and took many photographs to document these spaces as much as possible for future current and future projects. When we arrived at Mikado, we were fortunate enough to make full use of Prof. Katô’s personal network of fighting game experts; he had many acquaintances on-site that were in a position to introduce us to the overall social fabric of the place.

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Mikado is a retro-style game center specializing in titles that emerged during the 1990s fighting game boom. Top players from all over Tokyo gather here to learn, exchange and participate in the daily tournaments held in the venue, all commentated by the owner himself. The sense of community is strong; fans schedule weekly meeting around the machines to share techniques for specific fighting games (events called taisenkai), and fan-produced strategy guides for obscure games can be found amongst the various piles of flyers lying around. The staff is constantly working on the machines wether it is to change the setting of a cabinet or to fix a circuit board with soldering iron. All of that is being done at arm’s length of players and the tournament show-floor; while customers are usually kept at bay from all maintenance activities in most of the large-scale game centers, here, repairs are conducted in plain view. Tournaments matches are projected onto giant screens facing the main staircase to facilitate spectatorship as the venue becomes more crowded and walking around turns into a challenge in itself.

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But Mikado is more than just a hub for fighting game aficionados, it also curates a collection of unusual games that, despite their debatable ludic qualities, somehow carved a new place for themselves into this venue. Prof. Katô introduced me to an arcade version of the dating simulator Tokimeki Memorial in which players go on dates with various characters of the series. Interaction is limited; in key moments of the game, the user must quickly answer a tricky question from his date partner. The game features a pulse sensor onto which the player’s left hand need to rest. The « right » answers to all questions in the game change based on the correlation between the sensor’s reading and the « tone » of the reply’s line. Try to cover up a nervous state of mind with a detached reply, and its game over. Apparently, Mikado hosted tournaments of this game in the past; I can imagine very well how a game that is so perfectly unsuited to public performance could generate hilarious situations when the crowd gets involved.

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The other game that one again demonstrates the specific culture shared by Mikado gamers is a strange 1988 baseball game titled Moero!! Puro yakyû hômuran kyosen. Everything about that game screams kusoge (shitty game). It is basically a home run competition game that looks like something  straight out of the Atari 2600 era. The player must hit continuous home run in order to continue. Fail twice in a row, and it’s game over. The game has acquired a reputation for being the fastest arcade game to give users a Game Over screen. A typical game session lasts about 30 seconds, but, as I experienced, that system never fails to provide a big laugh. Mine lasted almost as long as the time I spent playing. Insert 100 yen, and then, sugu owaru (immediately over). Mikado gamers certainly have a great sense of humour and somewhat seem to enjoy being the laughingstock of that joke of a video game. I doubt that gamers in 1988 took the joke that well though. In a way, that game was salvaged from the great library of the forgotten video games of the 1980s to be repurposed as one of the multiple pillards of Mikado’s local gaming culture. According to a conversation with another of Prof. Katô acquaintances, Moero!! stands as that infamous « ridiculously unforgiving game » that everybody familiar with the venue needs to try at least once. There are even special buttons awarded to players who hit twenty home runs.

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These are just a few of the elements that set Mikado apart from other game centers. It reminds us that the experience of playing video game leans on so much more than on simply what appears on screen. Playing in public, specifically, exposes that experience to the influence of local factors that are sometimes very unique.

The Aura is in the Production – Hiroshi Deguchi’s Keynote at Mechademia Conference 2016

I attended the 2016 edition of the Mechademia Conference in Tokyo last week-end. It was a great occasion to hear some great papers on manga and anime that I know very little of. I also had the chance to meet various important people of the Japanese cultural scene. One of them was the venerable critic Hiroshi Deguchi, researcher at the Tokyo Institute of Technology and long-time member of the Comic Market organizational committee. I took some note during his keynote address entitled « Japanese Manga and Cultural Diversity ».

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Challenging traditional notions of « happy stories »

Mr. Deguchi’s talk demonstrated how the world of manga is providing diversity in the form of alternative « life world » narratives that challenges traditional notions such as family or gender roles. However, these narratives are not produced by artists working within the mainstream manga culture, but from the fringes often associated with the otaku subculture. Otaku culture, therefore, is interpreted as resolutely post-modern in the way it encourages self-expression and the quest for individual happiness unbounded by any « arbiters of meaning ».

It is here that his talk took an interesting turn. Mr. Deguchi’s other important point was to establish that the representatives of high culture, those who usually shun the seemingly derivative subcultural productions, are supporting a hierarchical system that is « artificial » within the Japanese context. Mr. Deguchi demonstrated how Japanese visual culture in the Edo period was characterized by some of the aspects that are usually associated to Japanese dôjin culture such as the heavy emphasis on mundane subject matters and eroticism. It is only after Western cultural standards started permeating the Japanese cultural landscape in the 20th century that a distinction between high and low art was established. Referencing Walter Benjamin’s concept of the « aura » of a work of art, Mr. Deguchi stated that in the case of dôjin derivative works, there is no question wether an « aura » is present or not within a reproduced work (print or otherwise), rather, the « aura » is to be found within the dôjin activity itself. In other words, in the production itself. That « aura » is defined by a sense of belonging to a community of like-minded people who create derivative work for the pleasure of engaging within a community.

Mr. Deguchi’s association of post-modern subculture and traditional Edo visual culture as a way to legitimize otaku productions and situate them as the contemporary embodiment of the « real » Japanese culture is not completely new as far as I know. I remember a similar argument made by Murakami Takashi within the theoretical groundings of the Superflat movement by linking Ukiyo-e aesthetics and contemporary animation. However, what Mr. Deguchi’s talk made more explicit was the how the diversity of narratives created by fringe manga artists is directly in line with current sensibilities regarding representation politics.

Konbini-kun, the life of convenience store clerks

In itself, this interpretation bridges with Western academia in an interesting fashion. It is true that some of the examples provided during the talk put emphasis on how queer life worlds and non-normative life styles can be represented in positive way within fringe subculture, but I can foresee the limits of this discourse for foreign intellectuals. Japan is often the object of criticism due to its tolerance of manga featuring sexual violence (of any kind), and, more recently, such criticism came from the UN directly. The question of whether this judgement is legitimate or not is still up in the air and, in Japan, the UN’s report is itself being denounced. It seems that diversity and representation politics are often challenging concepts to negotiate between Western countries and Japan. I am looking forward to see how academics will address the subject in years to come.