Can Computers Be Feminists?

When building systems that share or even entirely adopt the role of a designer for a game, however, the capability to reason about cultural context is entirely lost. At best, it sits implicitly in the code and the data; at worst, it goes entirely ignored and communicates an idea at odds with the maker’s intent. Though the human designer may have their own intent for the kinds of content or games their system should generate, it is challenging to fully express the constraints, rules, and context needed for generating content that is sufficiently varied for the overall game, valid such that it is even playable, and also consistent with the messaging desired by its creator. Designing generative systems can require human designers to deeply confront their own implicit biases and understand how to formally express, in code, the full generative space of acceptable content that the system should create. For example, consider a character generator with names generated from a gender-partitioned list of constituent name parts. This simple act–born from the common method in PCG of specifying the valid subcomponents of what should be built, partitioning them such that their recombination will always be valid, and then randomly piecing those parts together at runtime—communicates the implicit biases of the maker (including a declaration of the gender binary, a statement that names should conform to those genders) and is then cashed out in every character that is generated by the system. Continue Reading

Videogames and Empathy

Towards a Post-Normative Ludic Century

Videogames and empathy—you could hardly be blamed for thinking that these two things have very little in common. Just last week Polygon published an opinion essay titled “No skin thick enough: The daily harassment of women in the game industry.” In the essay the author, Brianna Wu, details the abuse directed at women involved with videogames. It’s a demoralizing read, one that had me reflecting on the notion that we are entering a ‘ludic century’ (Zimmerman), in which our culture will be defined by systems, games, and play. If that’s true, then we need to seriously consider what Heather Chaplin calls the ‘dark side of the ludic century’—an age in which we become better at analyzing systems and detecting patterns, and less capable of sympathy and empathy. From this perspective, the trouble with games and empathy may have only just begun as the ludic century could be a period of prolonged detachment and disengagement from one another. Continue Reading