To her fair works did Nature link
The human soul that through me ran;
And much it grieved my heart to think
What man has made of man.
from Wordsworth’s Lines Written in Early Spring
How to Write a Lot: Main Takeaways
Silvia, Paul J. How to Write a Lot: A Guide to Productive Academic Writing. American Psychological Association: Washington, DC, 2019. Print.
Silvia tries to breakdown the usual pitfalls of academic writing and describes how writing schedules can help. He also outlines strategies for writing academic journals, books, and grant proposals—as well as thoughts on academic style.
Some key takeaways. Writing is hard, and building a habit—even a small one of 4 hours per week—can make a major difference, while waiting for inspiration or large chunks of time leads to “binge writing” before deadlines or no writing.
To create a schedule, set aside a regular block of time and defend it like a class from yourself and others. You need a “defensible” time, a time that you know you can make regularly. Also, stick to a regular place that yields results: don’t pick a place simply because you like it.
To start, make a list of projects and prioritize them, and each day or week pick specific tasks and prioritize them, creating word goals or section goals. He provides heuristics to help with this. As you write, don’t reward success with skip days, and don’t punish yourself by writing during free time.
His other advice on style–typical of Strunk and White and William Zinsser–says to use simple, direct language, omit needless words, and vary sentences and phrases with parallelism, readability, and clarity in mind. His advice on other academic genres, like journal articles, is also helpful: know your audience, break up the larger project in time and structure, and prioritize projects in ways that will benefit your career and research most.
Self-care and Students
This week, Jay Dolmage–a prominent disability and disability rhetoric scholar–has been to Syracuse for our department’s Spring Conference, giving a talk and leading a workshop (both were wonderful, and here are the materials and more on accessibility and disability studies). It, along with some other things, have made me think about self care and students.
I’ve always found that writing instructors have a unique connection with students, compared with other disciplines. We often have smaller classes, we tend to get a huge portion of the university, and we get a lot of frosh students. In addition, writing tends to involve many more skills than “grammar”: critical thinking, reading strategies, synthesizing ideas, formulating arguments, researching topics, analyzing primary and secondary sources, evaluating sources, cultivating and managing productive work and workflow strategies, etc.
And, perhaps in a more Romantic sense, writing, even academic writing, is a personal task. Though the image of the lone writer in some castellated tower is not accurate, writing and authorship–crafting a cohesive document that carries our mark and oftentimes our name–is something powerful, even in our information-saturated age. Issues of voice and privilege play a role, along with identity. And, one of my favorite adages from the field remains: “Writing is thinking.” Often, as we think through an issue by writing, we learn something new.
I am not saying that this is true for all writers nor with all writing, but it happens. And we often give a space for students to reflect on issues like identity and experience because literacies, in all their forms, are fundamental to how we exist in and experience the world. As the humanities get stripped and softened in many universities, “writing” provides a space to reflect on fundamental questions and experiences–should students and administrators allow it.
All this is to say that increasingly, though we already have too much to teach in a semester, I’ve been trying to address, or think about addressing, issues that are not immediately tied to writing. And this post, I want to stress self-care (or self care, with no hyphen?). Inspired by my colleague Allison Hitt, and others, I’ve increasingly made some space to address self-care with students, particularly strategies and experiences.
This deserves its own post or article, and the input of others with more experience, but for now, I often start with this article on perfectionism and procrastination. It disarms the usual narratives we and our students tell ourselves–and are told–about productivity and laziness.
But in a more general sense, I think “addressing self care” involves getting into the embodied, day-to-day experiences of being students and writers, of being friends and partners, of being sons and daughters (or something else, articulated or not)–in short, we get at being human.
And, it does not always work. And it can been exploitative and risky for you and students, with plenty of pitfalls–and is impossible with increasingly destructive teaching loads for adjuncts and others–but I feel like it is important to consider and strive for when possible, not only for our unique connection with students in higher ed, but also for the fact that questions of productivity, writing, and development involve care.
You cannot succeed, or even survive, if you’re always treading water.
And, as part of my own focus on technology, I also increasingly think it’s important to talk about privacy, cyber security, and technology habits as part of our profession. Media literacy, password security, the mental effects of social media, screen time, etc., are both questions of literacy and questions of self-care. As our digital lives and “flesh” lives infuse–as well as the literacies and skills we rely on to negotiate these lives–the importance of these topics increase.
I know I am not new at this, from Stuart Selber to Estee Beck–and Selfe and Hawisher and a bunch of other brilliant young and cornerstone scholars–writing instructors have long recognized the role of technology in composing. But, I think we also recognize the intersection of self, technology, and literacy in ways that are profound and unique. And increasingly important.
Why I love gardening
I love gardening because it represents hope and future. So often, we are trying to “get things done” or, like Hannah Arendt’s notion of labor, we are doing something that will need to be re-done at some point inevitably and likely in the near future. But gardening is a sort of tactile luxury saturated in promise.
So, currently, I have been cultivating a few herbs the past few months with genuine success. I just have one window, and they have sad days, but in general, they are doing OK.
Side note: anyone with gardening advice, feel free to post. But as you can see, I have a few pots with mostly soil. I decided on a whim to get some seeds and see where they went. I often buy plants, and I may do so again, but here we are. And a few days ago, my pea plant started sprouting.
And, seeing this little pea burst up felt really good. It is likely a bit basic, but I appreciate testing the soil and sun each day and seeing, almost stork-like, if the soil brings new life. And I know farmers have a different situation and that is why I call this “gardening” or even vanity gardening, as I am doing this out of a love growing plants, not out of livelihood. (Side note: give farmers help and support local agriculture.)
As I started, this is about hope. And since it is spring here–hell yeah, more flower pics soon–I always come back to one of my favorite poems, Charlotte Smith’s Sonnet Viii, “To Spring.” It is a mixed poem with the end, but I always come back to that “AGAIN” that starts it, as it expresses a sense of renewal. But gardening represents more than renewal; it represents genuinely new life. Time to get started.
Earlier this week, I met with my adviser, and we talked about writing. I have had a hard time writing anything: academic, creative, teachery, etc. And to give some stakes, (1) I have prospectus due soon and (2) I recently failed to write chapter that was due. But we talked about writing a paragraph each day to get better. So here is my paragraph.
I remember once living at Mount Irenaeus as part of an internship. I woke up each day at five in my tent. Side note: the three “companions” lived in a trio of tents on platforms up a hill, near the chapel, while around six friars lived in the buildings below. It was a tradition started in the mid-80s.
In any case, I would wake up, open up my mosquito net, and open the tent flap. Sometimes animal prints etched some nearby soil. I rubbed my tired eyes and started down the trail, and after leaving a small grove, I saw the distant Allegheny foothills, robed green beneath a broad horizon, the sun just starting to inch up.
And I walked to the garden and watered the plants, the hose adding to the dew before the caustic summer. I did not need to do this, but I loved it. I then showered up and meditated. And then rushed to morning prayer, where we read psalms in meditative postures. I was still skeptical of God at the time, but the sing-song peace and poetry of the Breviary and books set a calm. As well as the sitting. And the silence.
And from there with sleepy hugs and handshakes we went down the hill and ate, getting ready for the day, amid laughter, teasing, and tea.
Been rereading old journals tonight and this one stuck out, Dated 30 June 2013:
Egypt is active—even Ma’adi is active. We had a quiet day today: reading, writing, resting, talking. Abuna Bishoi didn’t let us leave the seminary at all, so we resolved to have a focused, quiet day here. I started out by cleaning my room, washing some clothes, and having a simple breakfast of yogurt, dates, and a Cliff Bar.
Then Dea joined me, we talked, and we went down to breakfast with the others. There, most of the seminarians were tense and only knew the vague outlines for the day, telling us that unrest had erupted all across Egypt.
“I am very worried for Egypt,” said Ashraf.
Then, we separated. I read and I made some tea and dug up a short story to work on: Free Birds. I made some good progress. .
Afterward, we had lunch. Then the teachers, including me, watched a great movie called The Visitor. It was about a quiet college professor who teaches globalization in Connecticut. His wife, a pianist, is dead. He comes to an old apartment, finding a Syrian and his wife from Senegal in it. Not wanting to throw them out, he lets them live with him. He becomes their friend, and starts playing the drum. Then the Syrian is arrested. He’s innocent, but he’s also an illegal alien and is transferred to a deportation office.
The professor keeps trying to help. The Syrian’s mother comes, and the two fall in love. But the Syrian gets deported, and the mother returns to Syria to be with her son. They are all heart-broken.
The dialogue was terse and realistic, the shots were direct, yet fulfilling. The score was elegiac and beautiful—a lot of simple piano music and rhythmic drums. The story was good, and the acting was good.
After that, I wrote some more, working on the short story, and then Dea and Amy visited the suite, where we had snacks. Rita came after they left. We talked about the protests and the students and the teasing proximity of the flight home. Rita and I also talked a lot about books and writers. Then we had dinner, where I sat with Ashraf, Romany, and Alaa. I had a blast, and we joked a lot.
Then, I went on a walk with Atef, to say goodbye. He had given all the teachers a letter, thinking us and asking us to pray for him and Egypt. I got teary-eyed reading it. We walked around the seminary for about twenty minutes—although it felt like a very short time. He said a lot, like “Many in Egypt need many things, like gas, and food, and water. “They do not want, they need.” Also, he said, “I love Egypt.” I told him it was in his bones; he liked that. “This is American, I think?”
Then, I went to the roof, and looked out into the night. An old can rattled, and a heavy wind blew at me. I saw a group of young men walking down the street waving flags, shouting in rhythm “Yalla Morsi!” A few kids joined them too. They went down the road, converging on what sounded like a bigger crowd—even a convoy of people and cars. People shouted slogans and cars beeped out a rhythm as they flowed down the road. A tree blocked my view, but I could see the lights, the outlines of people, and hear the excitement.
Now I am here, writing, having just finished a non-alcoholic bear, courtesy of Abuna Bishoi. I can’t wait to be in my own bed again, but I think I am so tired that I will sleep well here. A good day, I think. I will have to see what comes in time.
Watson Talk – Ownership and Online Composition
“There is a pleasure in the pathless woods,
There is a rapture on the lonely shore,
There is society, where none intrudes,
By the deep sea, and music in its roar:
I love not man the less, but Nature more,
From these our interviews, in which I steal
From all I may be, or have been before,
To mingle with the Universe, and feel
What I can ne’er express, yet cannot all conceal.”
Starting off a reflection about social media with a quote from Byron about the solitude of nature seems counter intuitive. A “society, where none intrudes” clashes with the usual rhetoric surrounding the networked culture of digital spaces, and the “lonely shore” and “pathless woods” probably lacks WiFi–or broadband.
But bringing in Byron highlights the paradox of place that the Internet and digital technology brings. We are networked selves, accessing the Internet in multiple ways from multiple places or portals, as our physical self continues to take up space and air “irl.” And much like the narrative locales of Romantic poetry, many digital spaces are constructed and emergent.
Byron’s saga traces the physical geography of Southern Europe, but Byron’s textual place–his “pathless woods” and roaring sea–arrive at us in ephemeral language through his poetry. They are authored locales. Phrased another way, one can visit the spaces where he allegedly traveled while writing Childe Harolde Pilgrimage, but those irl locations—the rocks, the rivers, the trees, the moss-laced logs—all of these differ from the locations that we envision when reading or hearing his poetry—nor are they constant over time, like the printed word. Language both signifies and creates locales.
Similarly, I think that the quality of born-digital space forces us to look at space as an ephemeral, emergent gathering. Websites may have a url pinning them down and servers in world sucking up power and taking up space, but we largely experience them more subjectively. In his later work, Martin Heidegger discusses the notions of “location” (or “locale”) and “space.” As he writes in “Building, Dwelling, Thinking”:
“The location is not already there before the bridge is. Before the bridge stands, there are of course many spots along the stream that can be occupied by something. One of them proves to be a location, and does so because of the bridge. Thus the bridge does not first come to a location to stand in it; rather, a location comes into existence only by virtue of the bridge.”
The bridge in this example, by being constructed, is opening a “location,” a significant site where different elements can gather and be. One can look at the bridge as a concrete space of possibility, a site that can direct meaning at some level in ways that an unmarked, undeveloped area cannot. Before the bridge exists, the area is just a “spot.” Things are happening in it, but nothing is built there. And with no building–or inscribed significance, like a park or childhood memory–the place feels anonymous.
On the one hand, this is obvious, and Heidegger’s obscure thinking may over-complicate the matter. But I think it gets at something important: how construction creates a fundamentally new reality at a site. Before the bridge, the space was simply “nature” or a river bend. Now, the bridge may have a name. It serves a human purpose for commerce. Lovers add locks to it. It may be in a film. It may represent a certain style or culture. It interacts with the nonhuman environment, deflecting rain and providing shelter for animals.
In Heidegger’s thought, a “thing,” like a bridge, is not an inert site of stone and steel. Drawing from the older use of thing in Icelandic and Germanic language, “Ting” and “Ding” respectively, thing is a site for an assembly, a gathering of people to reach decisions. With thinkers like Bruno Latour and Thomas Rickert picking up on this use more recently, I think we can look at Internet architecture with a similar dynamism.
A site is often even more of a “thing,” in this sense, than Heidegger’s bridge. It is a place for gathering. And in that gathering, a fundamentally location-attuned way of being arises through the interplay of different forces. As Nancy Baym argues in “The Emergence of On-Line Community,” online communities are emergent rather than dictated. As she writes, “Social organization emerges in a dynamic process of appropriation in which participants invoke structures to create meanings in ways that researchers or system engineers may not foresee.” Participants inherent certain structures or systems, Baym points out, and users dwell in and add to these initial elements to construct social practices and communal spaces. Location emerges. The community of individual authors writes and is written by the location.
But I want to turn, particularly, to authorship.
As Jessica Reyman argues in “Authorship and Ownership,” such spaces are often “co-authored” by algorithms and multiple people. By drawing from user data—as they point, click, and brows the digital spaces—algorithms tailor adds, curate feeds, and allegedly cocoon users in “filter bubbles” of easy-to-consume content, all the while drawing meta data for marketing and research. Today, this data mining and site curation is commonplace, and though scandals brought by Cambridge Analytica and others have brought renewed scrutiny, Reyman offers an important perspective. She argues that users have a right to this data: they are the ones creating it, while corporations profit off it. This sort of free labor, sometimes fit under the term “playbor” abounds in the Internet. As Andrew Ross argues, “The social platforms, web crawlers, personalized algorithms, and other data mining techniques of recent years are engineered to suck valuable, or monetizable information out of almost every one of our online activities” (15).
The relationship between authorship and labor has had a pronounced history leading back to the Statute of Anne in 1710 and the tensions of “intellectual property.” The image of the gentlemanly author plucking inspiration from muses and native genius to create new ideas, taken down in print, remains a sticky one. Today, if one follows Reyman’s argument, we are all authors at some level, as our being-in-the-(digital)-world adds to that world, co-authoring these spaces through our content creation and meta-data. Considerable playbor takes place in the form of Instagram posts, linking to articles, fanfiction, videogame modding, and more. Indeed, part of the reason that videogame companies endure the cottage industry of streamers and walkthroughs is for the free publicity it provides, and it has been common place since the 90s to collect and re-release content created by fans for company profit. Turn-it-In also owns student work, creating a financial empire from the labor of student writers.
In the more material sense, in terms of dollars and cents, this is a problem, but I want to take it to a somewhat deeper level–first addressing the authoring on the other side.
As philosopher Daniel Estrada wrote in a Medium article on filter bubbles, “in a very deep sense, you are your bubble. The process of constructing a social identity is identical to the process of deciding how to act, which is identical again to the process of filtering and interpreting your world.” While I would argue that identity is more than “the process of deciding how to act,” a point that I reckon Estrada would likely recognize, I think it definitely plays a central role. Sartre put it best: “We are our choices.” Our choices have echoes, and sometimes those echoes etch our being–or how others view our being.
But Estrada goes on: “any constraints imposed on your filter are also constraints on your possibilities for action, constraints on the freedom of your decisions and the construction of your world. If you are your bubble, then any attempt to control or manipulate your bubble is likewise an attempt to control you.” As technology ethicist Tristan Harris puts it, you may get to decide what you eat in these platforms, but they provide the menu.
Again, this has implications as we consider our selfhood or identities. While for Kant, the self is largely insular, cognitive, sensory, and self-contained, thinkers continue to argue, from a Buddhist metaphysics of emptiness to Diane Davis in Inessential Solidarity and Thomas Rickert in Ambient Rhetoric that the self is more osmotic or relational. It is permeable and messy, bundled and blurry, oozy and diffuse, yet localized by language and materiality. As Rickert puts it, we don’t just live in a world, we are enworlded.
And here come the algorithms. These too, if you want to go this way, are part of us, and so is the digital pathways they “co-author” from our metadata. To use Kant’s term, this digital world informs–or possibly is–our phenomenological experience and the self that this experience informs. In many cases our digital selves are ourselves—networked and saturated by technology and the nameless bots and programs in the background. And as both Reyman and Estrada point to, we don’t really own, or fully understand, these algorithms. Eusong Kim has argued about trending, for example: “We don’t know why something trends. The algorithm is a locked secret, a “black box” (to the point where MIT professors have built algorithms attempting to predict trending tags). The Fineprint: Trending is visibility granted by a closed, private corporation and their proprietary algorithms.”
This leads me back to Reyman’s view on data and our ownership of it. As we live in a more English model of copyright, economics and law tend to steer the conversation. But as this digital composing infuses our lives, both the deliberate messages we send out and the co-authoring of our data, issues of ownership, autonomy, and originality come to the forefront—especially that of ownership. Who owns our data is not just an issue of privacy, but it is an existential one. As our being-in-the-world co-authors and becomes entangled with our personas and places online, so do our selves. Just as England wrestled with the intellectual labor and textual ownership of traditional authors, we face a world in which our own ideas and our own digital being has become monetized and divested from our hands. Despite efforts by Facebook and others to allow us to see our data or have more input on our privacy and feed, a fundamental structure of black-boxing already exists, persistent through law and custom, to own and profit from our online meanders and statuses—and filer our own experience and online localities.
As we make paths in this pathless wood, Facebook profits and shapes the woods around us.
Why I Don’t Buy the Arguments to Vote for Kavanaugh
This afternoon, the Senate–after weeks of rancor and the bathetic hem-hawing of folks like Flake–will vote in Kavanaugh as the Ninth Justice of the current Supreme Court. I should technically say that they “likely” or “all-but-certainly” will, but precision devalues the sheer force pushing confirmation. So, unless God himself smites the Capitol Monty-Python style, hello Chief Justice Kavanaugh.
I haven’t written here in a while, though I have been meaning to, and perhaps those now-unfinished posts may make their way up here. But like many, the Kavanaugh confirmation, long-since troublesome, has consumed my thinking the past two weeks after Ford’s accusations and subsequent testimony. Considered a referendum on the #MeToo movement, the debate over Kavanaugh certainly represents a crucible-rupturing focus on gender politics in an already fraught era. It has also brought up issues of judicial impartiality and temperment, the institutional credibility of the court, and the stability of centrist and liberal provisions eked out over the past decades.
All of these are important conversations, as are the testimonies of Ford and Kavanaugh, the political background of Kavanaugh, the procedural issues of the confirmation, the veracity of his two other accusers, and many more issues. However, I mainly want to focus on the arguments of those in favor of the Kavanaugh vote, as I see them.
I want to take these at face value, though I suspect like so much in this era, they lack the sincerity of their delivery. I do this knowing that it makes no difference. Having called public servants, donated to causes, talked with friends, and gone to protests–done all in my current power, in other words–I feel that it may at-best be an intellectual exercise. Nevertheless, as a teacher and student of rhetoric, I think it’s important to look at the arguments that govern major political and policy decisions and define our country for our lifetimes and beyond.
As such, I see three main arguments, summarized and addressed below. And, yes, I am biased. I do not want Kavanaugh, but being biased does not preclude academic fairness. And frankly, I don’t think these arguments deserve that fairness, but many Americans (cough, Republicans) support him, so here we go.
Continue reading “Why I Don’t Buy the Arguments to Vote for Kavanaugh”
RSA 2018: The Sims from Design to Fan Production
My main purpose for today is to explore games as a type of media and use a new materialist focus—predominately from Laurie Gries—to highlight their capacity as circulating interactive materials. In rhetoric, discussion of games has tended to focus on their procedural arguments or on a potential culture that they may help foster. Looking at games as dynamic objects as they circulate, however, showcases how their qualities as media, including their procedurality, interact with other actors to co-create ongoing media ecologies. Games represent a distributed potential, starting with participants in the design phase, and spilling into their co-interaction with players and platforms out in the world. Focusing on their circulation helps one see this more expansive engagement.
In her tracing of the famous Obama Hope image, Gries pursues and outlines a new materialist approach to circulation, building from the work of rhetoric scholars, like Jenny Rice, and new materialists, like Jane Bennet. Her frame work focuses on the futurity and consequences of rhetorical artifacts as they move through the world. As she writes, “Rhetoric . . . is a process that unfolds and materializes with time and space. We can thus learn a lot about rhetoric, I imagined, by focusing on the material consequences that unfold during futurity — those spans of time beyond the initial moment of production and delivery.” She describes how the Obama Hope image helped localize and form networks through its affective force. To that end, she outlines six principles, which I would like to briefly review:
- Becoming: “things constantly exist in a dynamic state of flux and are productive of change, time, and space” (p. 289)
- Transformation: “rhetoric unfolds in unpredictable, divergent, and inconsistent ways. . . as they materialize in differing spatiotemporal configurations” (p. 289).
- Consequentiality: “A new materialist rhetorical approach focuses the most attention on the consequences that emerge once matter is initially produced, has been perceived as relatively stable, and enters into circulation” (p. 289).
- Vitality: “A new materialist rhetorical approach tries to account for a thing’s distributed, emergent materializations in a nonteleological fashion and disclose the complexity of unsurprising and unpredictable ways it impacts collective life” (p. 289).
- Agency: “a new materialist rhetorical approach focuses on a thing’s emergent and unfolding exterior relations and intra-actions” (p. 289).
- Virality: “a new materialist rhetorical approach focuses on a thing’s emergent and unfolding exterior relations and intra-actions” (p. 289).
While Gries uses this framework to engage primarily with visual rhetoric in her project, they also provide a flexible, illuminating approach to other media and modalities, including videogames.
Before getting into my example with The Sims, though, I wanted to briefly highlight some central tenants of video games as media. This is still an ongoing project, but I see these four qualities as central to games and part of their unique rhetorical capacities as they circulate:
- Active: As Alexander Galloway argues, videogames are “active” media, remaining latent or potential until played. For Galloway, the code that may comprise a game like Doom is not the game; like a recipe, it is the instructions that may lead to a game when enacted. Analogue games are similar, coming into being as players engage with their rules. A game emerges from its latent potential, as its code or rules carry across situations.
- Emergent: Drawing from complexity theory, Salen and Zimmerman (2003) state that emergence means “a simple set of rules applied to a limited set of objects in a system leads to unpredictable results” (158). They go on to argue that it creates “patterns and results not contained within the rules themselves” (160). Emerging from a complex system of factors, a game exceeds the sum of its constituent parts. While rules (and code) remain largely fixed, a game is not, changing as players and other variables interact with(in) those rules in unpredictable ways. The rules present a “possibility space,” an area of potential emergence, guided but not determined.
- Procedural: With videogames, Bogost argues in Persuasive Games, “arguments are made not through the construction of words or images, but through the authorship of rules of behavior, the construction of dynamic models” (29). But at a more fundamental level, videogames—and games in general—are governed by procedures. As Noah Wardrip-Fruin frames it, videogames contain the data of images, sounds, text, etc., but the display and execution of that data depends on the processes authored by designers.
- Dialogic: Kevin Moberly (2008) and John Alberti (2008) have argued that videogames complicate views of “writer,” “reader,” and “composing.” Alberti writes, for example, “From the perspective of print-based theories of literacy, gaming is an inherently dialogic discursive space, one that problematizes the distinction between ‘reading’ and ‘writing,’ ‘process’ and ‘product’” (267). Players are in dialogue with the game, “composing” themselves and the game environment in relationship with the game’s own intervention as they interact. Such compositions are ephemeral and ongoing as one plays, co-created by the processes built into the game and the input of players and other participants.
To showcase these qualities, I want to use chess as an example. In The Grasshopper, game theorist Bernard Suits distinguishes between a game and its “institution,” using chess to clarify. The institution of chess, he theorizes, contains the abstracted rules and associations that carry across contexts and sessions. Excluding house rules and personal changes, pieces move the same way and win conditions remain largely codified, set down in “the rules,” but each session is different. Here, we see these four qualities in action. The game is active, requiring it to be “played,” such playing presents a complex system where a range of possibilities emerge, the session is procedurally mediated, and players are in dialogue with those procedures—and one another, in this case.
Reflecting these capacities, Tanja Sihvoven distinguishes between the game as it “comes of the shelf” or get released as a title and the game as it circulates in the world, getting modified, producing derivative texts, etc. as “process.” As she writes, “I think of the COTS (commercial off-the-shelf) game title as ‘game- as-product’ and the game materialised in gameplay as ‘game-as-process’. . .The duality of game-as-product and game-as-process reveals that a game does not only consist of a material aspect, the algorithm, but it also entails an embodied experience, the act of play. . . . In this sense, all games are constructed of rules and rulesets, which contain the potentiality of the game, game in potentia, but only the actual play of a game brings it to full existence, game in actio . The game has to be experienced by its player, interacting with the rules and the provided virtual environment, in order for it to achieve its actuality. The potentiality of a game can thus be considered as a designed formal system that is able to direct and predict certain experiences the player is likely to undergo without resorting to simplistic determinism.”
While the traditional uptake of procedural rhetoric has tended to focus on the former—games as rhetorical arguments designed to make largely claims-based arguments—games as process also prove rhetorical in unique ways, considering their Heraclitan qualities. Much like Gries’ Obama Hope image, games present objects that inspire a range of behaviors, regarding play and beyond. Her framework—geared toward circulating objects, consequences, futurity, and changing contexts—aligns with this more ongoing game-as-process framework. To showcase how this may look, I will use The Sims as an example, tracing its creation and uptake.
When looking at the creation of The Sims, I think it’s important to look at its origins and development, move to its design and mechanics, then look at its uptake. My materials for this work come from a range of secondary sources, including published interviews and work from other scholars, along with archival materials from The Strong Museum in Rochester, particularly Will Wright’s design notebooks. I also used the Internet Archive and my own childhood materials. While any of these phases could go more in depth, I just wanted to hit the highlights.
Will Wright originally envisioned The Sims from three main sources, his longstanding interest I human psychology and architecture, the dollhouse he and his daughter Cassidy played with, and a 1991 fire that swept through Oakland Hills, where Wright and his family lived, destroying his home and possessions. By 1993, ideas for the game had congealed into Wright’s working title, Home Tactics: The Experimental Home Simulator. He was not the first with a similar idea, with the 1985 Activision game Little Computer People already sporting a domestic focus and open play condition, but this game was not that successful commercially. Maxis’ board of directors was skeptical to accept Wright’s project with its domestic focus, despite the success of some of Wright’s other games. Wright had to wait until EA Games bought Maxis in 1997, when Wright and his team of over 50 programmers got to work. The Sims came out 4 February 2000, quickly surpassing Myst (1993) as the best-selling PC game of all time. The Internet also played an important role, with Maxis launching the site in advance, and allowing press releases and fan excitement flourish.
In his notebooks, Wright often comes back to two main elements: (1) the goal of happiness and (2) a people v. things conflict. He wanted the game to be a satirical critique of capitalism, with players fulfilling their needy Sims’ constant desire for more stuff. Mechanically that satire is largely lost, with stuff-buying being central to the happiness of their Sims, not just relationships, relying on a four-part process. First, every Sim has a series of needs called “motives,” like hunger or hygiene, which dictate their happiness and degrade over time. Higher motives mean happier Sims. Second, players have their Sims use objects in the game to meet those needs. A shower, for instance, helps hygiene. Third, more money lets players buy objects that help these motives more efficiently. A more expensive shower, for example, provides more “hygiene” than a cheaper model. And fourth, one gets more money by advancing in their career across different career paths, themselves modeled after real-world versions.
As Jesper Juul (2010) argues regarding the franchise, the game does not force a specific goal or punish you for failure (in a direct sense, at least), but coaxes you down a path of “least resistance” most in line with the game’s values (137). This is a common tactic in more open-ended games, and this open-ended nature and low-stress, casual gameplay aided its success and uptake, especially among less hardcore players. Today, with casual gaming more common, this may not seem as significant, but at the time, the game proved revolutionary.
The open-ended nature of the game also gave considerable leeway for players to compose. Many of these works gained circulation through the official site, pictured here, on the “Exchange”. Fan sites, linked to the main site, also provided outlets.
- Gamics: Comic-like stories comprised of screen captures and captions. These ranged from fairy tale remakes to domestic dramas, both serious and comical. Similarly, more enterprising fans made machinima.
- Families: Players could create and upload families.
- Houses and other lots: And buildings that they constructed.
Less prominent on the main site, but common with fan sites, The Sims had a robust modding community. Maxis provided a basic mod kit to help with creating new Skins and other basic changes, but some players changed deeper mechanics, creating new objects; shifting the game away from its more normative sexual gender biases, and in a case that drew Maxis intervention; erasing the censorship bar from naked Sims. Most of these communities found structure through popular fan sites, like The Sims Resource pictured here—one of the largest and most popular. Like most mod communities, this one was more of a gift economy, but The Sims Resource did allow premium content for a subscription, paying modders.
Importantly, all of these player interactions have two core parts worth scrutinizing. First, the qualities of the original game—especially its open-ended play, casual nature, easy modibility, and screen-capture function—allowed this community to help flourish. These capacities, when put in motion through play, informed its participatory uptake. Second, the ongoing interaction of other participants through a range of networked platforms, tools, and communities—often with their own motivations and goals—also led to its ongoing popularity and healthy fan culture. In both its original invention and arrangement and in its ongoing delivery, The Sims illustrates how games don’t just make arguments or allow fun, but can provide the means to produce other composing spaces and compositions—themselves rhetorical in their own way.