Discussion of Readings:
- Woods, Loading the Dice: The Challenge of Serious Videogames
- Castell and Jensen, Serious Play
The Society, Economics, and Culture of World of Warcraft, Or, Can a Commercial Game be "Serious"
World of Warcraft (WoW) is, according to the delimiting factors set by Woods, the very definition of a non-educational, non-serious game. Its genre, MMORPG, names it specifically as a role-playing game. It is extremely character-centric, with players forming an almost cult-like attachment to their avatars (see the numerous companies that now make t-shirts depicting a player's toon). It is set in an entirely fictitious world populated by unrealistic species and creatures designed to be killed with positive repercussions. And, worst of all, it is a commercial product, made to be repeatably and continually playable, with a plethora of character and quest options, and an ever-increasing number of expansion packs. All of this seems the trademark of a game that is meant solely for entertainment, where if there is interaction between real-life players it is included only to increase the game's interest and to keep users coming back. An examination of how the game is actually played, however, of the social interactions that actually occur and of the world that has been built, begs the question: are commercial MMORPGs actually non-serious, or are researchers simply asking the wrong questions in analyzing the potential of games for education?[Note that this discussion will extend only as far as the Cataclysm expansion, as I have no knowledge of later additions. Also, bear with me through the explanations and descriptions: I am going somewhere with this.]
Each character or avatar in WoW belongs to a series of social groups composed of more and more limited segments of the population of the game.
- Factions: there are two factions: Alliance and Horde, which are, have been, and likely always will be at war. Each character is born into one or the other of these factions, and the dynamics of their conflicts and interactions form the framework for the game. There are external 'factions' outside of these two composed only of non-player characters (NPCs), but from a character's perspective, the world is composed of their faction (Alliance or Horde) and a world of 'others' which are enemies.
- Races: each faction has six races that the game designers have provided with rich back stories of how they came to be members of their respective faction, and which differ from each other heavily in appearance and moderately in abilities.
- Class: each character is a member of a class (ie. warrior, mage, rogue, etc.) that defines their skill set, and which spans across races and factions, occasionally superseding them (for example Tauren and Night Elf Druid NPCs are peaceful among each other even though they are in different factions).
- Occupations: players can also choose for their avatars to belong to certain trades (eg. miner, tailor, alchemist, etc.), but are limited to two in total.
- Guild: a group composed of other player's avatars, which support each other on quests, share resources, and can undertake challenging missions to earn renown for their group.
- Player Alts: a collection of all a player's avatars forms, by default, its own social group in which money, resources and skills are shared equitably as they all benefit the player behind the characters.
I could stop right here and point out the potential for teaching about Medieval society, let's say the Crusades specifically, where there were two warring religions (factions) each composed of multiple countries (races). The people involved included knights, priests and merchants (classes), many of whom banded together into, for example, the Templars, Hospitallers and Teutonic Knights (guilds), all of which was settled around the intense bonds of a Medieval family unit (player alts).
Instead, however, I want to look more closely at how WoW reflects, and can be used to study, modern society, a topic more akin to Woods' point. For this I will focus on the things in the game of which a player is in control ("the ability to alter the rule structure of a game while that game is in progress" as Woods puts it), and the built in social dynamic (avatar interactions, chat functions, guilds, etc.). The ultimate question here is: if they were prompted to do so, what might a player realize about the way society functions, and the way they are part of that functioning, based on how they behave in WoW? I've neither the time nor the inclination to come up with an exhaustive list of examples, but the following are a few interesting considerations.
How do players in WoW handle what they consider to be unacceptable social behavior?
There is a built-in complaints and punishment system for severe offenses in WoW which are handled by the game designers and maintainers. This has, in fact, echoes of the real world justice system: a player is 'found guilty' only after enough complaints are filed to form a consensus, or after the 'law enforcing' game designers find evidence to support the claim, and punishment is in the form of a 'jail term' of account suspension or 'execution' of account termination. Interesting and educational as this is, however, I am speaking here not of what accounts to 'law breaking', but of the less overseen social training we all undergo as a part of family, school, and work life that teaches us how to fit into our own cultures.
The ways this training has developed in WoW is fascinating primarily because it is not a designed part of the game-play. There are no programmed repercussions for certain behavior, it is shown to be 'wrong' only by the way other players respond to it. There are too many possible examples of 'bad behavior' to even attempt a list, and ultimately this is less important than what the responses to the actions are; this section will thus outline a few methods developed and employed by players in the game to curb poor social behavior, and will demonstrate parallels to real-world equivalents.
they stem from a perhaps unconscious belief that the character traits with which they are associated are wrong. This is not the place for a discussion on such, however; the point is that an entire array of derogatory terms have developed in WoW and other MMORPG games to describe and discourage unwanted behavior. Labels like:
An interesting factor in this is the wider cultural context, as Castell and Jensen noted was important. These terms developed as a part of game play but have since jumped into use in the real world. Noob has become especially common to describe a person who is new and unskilled at any activity. Derogatory terms are thus a social tool that not only translated from the real world into the game, but also came back out again.
The ways this training has developed in WoW is fascinating primarily because it is not a designed part of the game-play. There are no programmed repercussions for certain behavior, it is shown to be 'wrong' only by the way other players respond to it. There are too many possible examples of 'bad behavior' to even attempt a list, and ultimately this is less important than what the responses to the actions are; this section will thus outline a few methods developed and employed by players in the game to curb poor social behavior, and will demonstrate parallels to real-world equivalents.
Social Ostracism
A natural and effective response in WoW to a player being rude, selfish, or counterproductive is their expulsion from a group or guild. Ultimately the game does not require these sorts of social attachments to be played, but there are numerous rewards to being part of such teams, from conversation to easier questing to financial benefits. The loss of these social connections is thus interpreted, much as in real life, as an extremely negative event, and the threat or reality of it can cause a player to rapidly change their behavior. Ostracism has long been a foundational modifier of behavior in real-world societies; it is the basis of excommunication, for example, and the purpose of Medieval stocks. In modern settings cliques and social groups still use the technique rampantly, most noticeably among teens. The carry over of ostracism to a game world helps demonstrate just how ingrained in our society it is.Derogatory Terms
I'm not sure it's pointed out clearly enough in attempts to staunch the use of terms like "queer" or "retard" thatthey stem from a perhaps unconscious belief that the character traits with which they are associated are wrong. This is not the place for a discussion on such, however; the point is that an entire array of derogatory terms have developed in WoW and other MMORPG games to describe and discourage unwanted behavior. Labels like:
- Noob or Newb - an inexperienced player who hasn't learned obvious and easy parts of game play
- Twink - a tricked out low-level 'vanity' character whose activities are supported by the money of a much higher levelled alt (notably this can be a negative or positive term depending on whether a group supports or discourages such behavior)
- Ninja - a player who steals loot or materials from a guild bank without regard for other members of their group/guild
An interesting factor in this is the wider cultural context, as Castell and Jensen noted was important. These terms developed as a part of game play but have since jumped into use in the real world. Noob has become especially common to describe a person who is new and unskilled at any activity. Derogatory terms are thus a social tool that not only translated from the real world into the game, but also came back out again.
What is the economic system in WoW and why did it become so?
Without holding out for suspense, the economics of WoW are, on the widest level, capitalistic. But this is hardly a shocking observation; the main system of trading in the game is an auction house - a method designed to function through outbidding and underselling - and this was bound to result in a capitalistic system. The interesting development here is two-fold: just how extreme the economic concept has become in connection to the auction house; and the alternative methods for buying and selling goods that players have developed to, dare I say, circumvent the game design.
The game designers built in a suggested value for all items in the game, both through the prices from NPC merchants and the initial price to appear when an object is placed in the auction house 'sell' window. It was, I'm sure, predicted that economics would push the prices higher, but the degree to which this has occurred is fairly shocking. Rare items might be understandable, but trade goods, items which a player could get for free simply by killing creatures during questing, are sold at prices that are truly mind boggling. Wool, for example, a second tier tailoring material, is frequently sold at prices well above silk or even mageweave (the third and fourth tier materials respectively). There are players who spend entire sessions just 'farming' for such materials to sell at the auction house in order to increase their wealth. This activity raises fascinating questions about the concept of wealth in real society, and how the values associated with it are transferred to the game world (for, as Woods quotes from Greenblat "any social actor has a history, and, hence, definitions of a situation are partly biographically determined, affected by the individual's unique stock of previous experiences and recollections"), as well as the lazy nature of consumerism.
There are alternatives to the auction house in WoW which unmask other types of economic exchange in the real world. Announcements of items to trade in city chat windows not only help avoid auction house prices but also introduce a barter system of goods for goods. Guild banks function like a charitable system within a societal sect, where 'wealthy' players earn social clout by donating items which can be taken at will by low level characters in need. There is also, as noted above, the communism-like equitable sharing among a player's numerous alts, where a grander 'common good' is easy to recognize.
The game designers built in a suggested value for all items in the game, both through the prices from NPC merchants and the initial price to appear when an object is placed in the auction house 'sell' window. It was, I'm sure, predicted that economics would push the prices higher, but the degree to which this has occurred is fairly shocking. Rare items might be understandable, but trade goods, items which a player could get for free simply by killing creatures during questing, are sold at prices that are truly mind boggling. Wool, for example, a second tier tailoring material, is frequently sold at prices well above silk or even mageweave (the third and fourth tier materials respectively). There are players who spend entire sessions just 'farming' for such materials to sell at the auction house in order to increase their wealth. This activity raises fascinating questions about the concept of wealth in real society, and how the values associated with it are transferred to the game world (for, as Woods quotes from Greenblat "any social actor has a history, and, hence, definitions of a situation are partly biographically determined, affected by the individual's unique stock of previous experiences and recollections"), as well as the lazy nature of consumerism.
There are alternatives to the auction house in WoW which unmask other types of economic exchange in the real world. Announcements of items to trade in city chat windows not only help avoid auction house prices but also introduce a barter system of goods for goods. Guild banks function like a charitable system within a societal sect, where 'wealthy' players earn social clout by donating items which can be taken at will by low level characters in need. There is also, as noted above, the communism-like equitable sharing among a player's numerous alts, where a grander 'common good' is easy to recognize.
How and why does a player choose to create the avatar they do?
To answer this question, it must be understood that a user who plays WoW socially, meaning that they regularly or exclusively quest, enter battlegrounds, or run through dungeons as part of a group, will have an avatar designed to fill one of three roles:
When a player is designing their avatar (again, assuming the intent is to play socially) they thus make minor choices about appearance, gender, etc., but the most important factor is 'what role do I want to take in groups?'.
There are implicit in this an entire series of questions with parallels to real life. First there's the basic decision that 'I want to be part of a social structure' rather than playing alone. Next there is a balanced consideration of 'what do I want to do', 'what will I be good at', and 'what will make me a desirable member for a group' (tanks, for instance, are much rarer than DPS players). An obvious comparison to this contemplation is choosing a career, but joining sports teams and social clubs can also be considered similar.
I think this is quite enough background and explanation for me to come to my point: in both this week's articles the authors draw a very clear line between 'commercial games' and 'educational', and therefore serious games. At least in the realm of the social games that Woods discusses I dispute that there is any such line. A game doesn't need to purposefully model modern society for it to demonstrate the way it functions: as soon as you let loose players their interactions, naturally founded on the way they behave in real life, provide the parallels to society. They only need to be given reason to think about what they are doing and why. I would contend that many of the things that the authors pointed out about commercial games, ie. that they're better at drawing players in and keeping them coming back, or that they're meant to be played repeatedly and continually (allowing an in-game society to develop), make them a better learning tool than an 'educational game' where the player must be lied to (and the designer has to hope the lie isn't discovered) for the game to work, and which is only meant to be played once and thus the player either learns the lesson or must be told what it was afterwards (making it no better than a lecture). This was admittedly a very long road to take for such a disputation, but I think the examples I provided, only a small spattering of the potential questions that could be asked of a game like World of Warcraft (I didn't even get into the portrayal of races and genders, for example), stand as evidence that if researchers are attempting to find ways to create educational games, they would perhaps be better off asking how they can make commercial games educational.
- Tank - meant to attract enemy players and take the brunt of the assault, surviving through high defensive capabilities
- DPS (damage per second) - meant to attack the enemies and kill them as quickly as possible
- Healer - meant to maintain the health of the other players, particularly the tank
When a player is designing their avatar (again, assuming the intent is to play socially) they thus make minor choices about appearance, gender, etc., but the most important factor is 'what role do I want to take in groups?'.
There are implicit in this an entire series of questions with parallels to real life. First there's the basic decision that 'I want to be part of a social structure' rather than playing alone. Next there is a balanced consideration of 'what do I want to do', 'what will I be good at', and 'what will make me a desirable member for a group' (tanks, for instance, are much rarer than DPS players). An obvious comparison to this contemplation is choosing a career, but joining sports teams and social clubs can also be considered similar.
I think this is quite enough background and explanation for me to come to my point: in both this week's articles the authors draw a very clear line between 'commercial games' and 'educational', and therefore serious games. At least in the realm of the social games that Woods discusses I dispute that there is any such line. A game doesn't need to purposefully model modern society for it to demonstrate the way it functions: as soon as you let loose players their interactions, naturally founded on the way they behave in real life, provide the parallels to society. They only need to be given reason to think about what they are doing and why. I would contend that many of the things that the authors pointed out about commercial games, ie. that they're better at drawing players in and keeping them coming back, or that they're meant to be played repeatedly and continually (allowing an in-game society to develop), make them a better learning tool than an 'educational game' where the player must be lied to (and the designer has to hope the lie isn't discovered) for the game to work, and which is only meant to be played once and thus the player either learns the lesson or must be told what it was afterwards (making it no better than a lecture). This was admittedly a very long road to take for such a disputation, but I think the examples I provided, only a small spattering of the potential questions that could be asked of a game like World of Warcraft (I didn't even get into the portrayal of races and genders, for example), stand as evidence that if researchers are attempting to find ways to create educational games, they would perhaps be better off asking how they can make commercial games educational.
