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This article argues that among the burgeoning approaches to game studies there is a crucial re-imagining of digital games in their material contexts across different scales and registers: the machine, the body and the situations of play. This re-imagining can be seen in a number of approaches: platform and software studies, which examine the materiality of code and/or the technological infrastructure through which it is enacted; critical studies of digital labour; and detailed ethnographic studies that examine the cultures of online worlds and situate gaming in relation to everyday practices. The article traces these three strands, focusing on how they demonstrate a heightening of the stakes in game studies research by providing access to scale and connecting digital games research to wider interdisciplinary contexts.
Huizinga's concept of a 'magic circle' has been used to depict computer games and gaming activities as something separate from ordinary life. In this view, games are special (magical) and they only come to life within temporal and spatial borders that are enacted and performed by the participants. This article discusses the concept of a 'magic circle' and finds that it lacks specificity. Attempts to use the concept of a magic circle create a number of anomalies that are problematic. This is not, as has been suggested earlier, primarily a matter of the genre of the game, or a discussion of what an appropriate definition of a 'game' might be. Rather, in this study with hardcore gamers, playing computer games is a routine and mundane activity, making the boundary between play and non-play tenuous to say the least. This article presents an alternative theoretical framework which should be explored further.
The specificities of Japanese mobile telephony are giving rise to new cultural economies of games production and engendering new paradigms of gameplay. These topical developments have considerable technosocial bearing and consequence. The tension between the virtual and the actual resides at the heart of topical debates about the modalities of co-presence in mobile telephony. The potential loss of anonymity in location-based mobile gaming and the increasing awareness that mobile games are mostly played at home add considerable complexity to the already-blurred boundaries of physical and virtual co-presence. The micronarratives of such newly configured and articulated social tropes arguably need to be incorporated into macroperspectives on convergence culture if only to invest the latter with additional levels of nuance and complexity. Japanese mobile gaming therefore has strategic utility in this article as a situated context for analyzing the localized cultural politics of convergence and connectivity in mobile telephony.
Games are created through the act of gameplay, which is contingent on player acts. However, to understand gameplay, we must also investigate contexts, justifications, and limitations. Cheating can be an excellent path into studying the gameplay situation, because it lays bare player's frustrations and limitations. It points to ludic hopes and activities, and it causes us to question our values, our ethics. In comparison, the concept of the magic circle seems static and overly formalist. Structures may be necessary to begin gameplay, but we cannot stop at structures as a way of understanding the gameplay experience. Because of that, we cannot say that games are magic circles, where the ordinary rules of life do not apply. Of course they apply, but in addition to, in competition with, other rules and in relation to multiple contexts, across varying cultures, and into different groups, legal situations, and homes. One evening in the central city of Jeuno, in the world of Vana'diel, individuals of various races, ages, and genders were gathered by the auction house to buy and sell items of great and little value. It was a normal evening, filled with the usual chatter related to battles, monsters, and socializing, barring one exception. An individual was being taken to task by many others, who slapped, poked, and shouted at him, complaining that he (Kofgood) was ruining the economy of the world with his (and his associate's) activities. No one defended him, and Kofgood himself said nothing, calmly completed his transactions, and then left. Yet, talk about Kofgood and his ilk continued and certainly did not end when he or other individuals left Jeuno.
‘The Situated Localities of Online and Handheld Gaming’
- Chan