What's your pet hate about bad video game writing?

One-note characters, bad exposition and boring choices -- Naomi Alderman and David Varela give their

In September, the Arvon foundation is running a week-long course, aiming to teach students about the unique challenges of writing for video games. I recently spoke to its tutors, Naomi Alderman and David Varela, about creating characters, worlds and dialogue for this fast-growing art form.

Both have experience writing for games and other, more traditional media -- Naomi is a novelist (her latest book, The Lessons, is published this month) and David has written for TV, radio and theatre.

What is the biggest challenge in writing a computer game?

David Varela: It's really allowing the player to feel that they are exploring and finding things out in a way that is organic; that they are not being all fed lots of expositions at key moments; that they are finding things out on their own. So giving them a sense of freedom when, actually, you are manipulating them.

What's your pet hate about bad game writing?

DV: It probably is too much explanation. Show, don't tell. You can build up a lot of information piece by piece through a well-thought-out environment; you don't need to literally shout out to people like you do in Call of Duty.

Naomi Alderman: I often feel there's a lack of understanding of character. Characters often just have an assigned role . . . In any game, once you've played it for a while in a particular way, your choices ought not to be the same as they were at the start. So three-quarters of the way through that game, if you've always been helping out the people who ask you for help at the side of the road, you shouldn't have an option to go on a shooting spree. That is where the character starts feeling hollow . . . if they will always do what you tell them.

Take an example from Monkey Island. There's a bit where Guybrush Threepwood is confronted by his beloved Elaine: you get to choose, "I love you so much" or "You're the only one for me"; but whatever you pick, what he says is "Bleugh bleugh bleugh".

It's a beautiful moment because he is a character -- he's not you. You can't make him do anything. At some point, you have to understand that he's a bit of a shmuck. Heavy Rain's very good at that -- there's that bit where you try to make Ethan walk across a crowded subway station and he can't do it. That's what character resides in.

DV: Heavy Rain is a really interesting example because, at a point at the start, it felt like a single-parent simulator, where you are having to tend to this child. It builds an interesting relationship between you and the child, where you feel a duty of care and, at the same time, you feel slightly irritated. You create a relationship through the gameplay and when your child goes missing, it feels like you have bonded already.

It's very frustrating when you lose Jason [your character's son] in a shopping mall and you assume that if you play well enough, you can find him -- whereas the game is designed not to let you catch up with him.

NA: As games mature as a form, I think we'll have many more games where you cannot win, in that quite narrow sense of winning. Silent Hill 2 is a real classic. There's a man who gets a letter from his dead wife, saying, "Come to meet me at Silent Hill," which is the place where they first met. And, obviously, there's a handful of ghosts and horrors -- and he's just a bloke and not very strong -- and can't fight very well.

By the end of the game, it seems like the whole thing is a kind of hideous hallucination of his and he's trapped into doing the one thing that the whole way through the game he doesn't want to do. It's brilliant. The point at which characters are limited in what they do -- that's when they start to become real, rather than being menus.

Do you think most developers or publishers are now seeing writing as important -- or is it an afterthought?

DV: I think it is rising in terms of priority. It is going to be an on-going battle and I expect it will take a while.

But it is definitely on a lot more people's mind now when they are first coming up with proposals. They are thinking of the creation of worlds, rather than the creation of games: so they do start thinking early on about the atmosphere of the piece, what is the story, what is the background story, where do the characters come from?

Naomi, you mentioned character. Did the ending of Red Dead Redemption irritate you -- when you go from Clint Eastwood-style badass to doing chores for your wife and ungrateful teenage son?

NA: Yes, there's no emotional arc: [John Marston] is forced to hunt down and kill all his old friends, he's betrayed by his government, he's kept away from his wife. If this were a movie, at the end he would be a very different character to the character he was at the start. When I played, I killed 734 people in that game -- you would think that would change a person.

The [lack of arc] was more obvious, maybe, because RDR is drawing on those tropes of westerns -- a big story about a man who becomes disillusioned with the life that once enthralled him and who comes to realise that all the deaths were for nothing. That's quite a typical story in a western. But there's no change in him . . .

What about the binary choices -- very good or very evil -- that pervade games?

NA: In Bioshock, it's save the girl, kill the girl -- not a very nuanced moral choice. In fact, it's so un-nuanced that it reminds you that you're playing a game and it's not happening.

Are there any games that push beyond that?

NA: I can name one for you: Dragon Age: Origins. You're a wizard at wizard school and one of your friends comes to you in a dreadful state and says "They're going to take away my powers" -- mentally castrate him -- "You have to help me escape."

Asking around, you find out that it's because the people who run the school know he's been dabbling in blood magic; [they say] if we let him out of the building with magical abilities, he'll be taken over by a demon and he'll become a threat.

So you don't know what to do. Obviously, it's a more melodramatic choice than most of us have to make in our lives but, at the same time, you sit there thinking, "Either I help him -- he is my friend, after all, and maybe he's right that the people who run this school are corrupt -- or I don't help him, because maybe they're right that he's a danger."

You just pick one and then you have to live with the consequences of your actions. In either case, the consequences are quite nasty.

What, for you, is the game with the best writing that's available at the moment?

DV: There's a beautiful game that came out probably 18 months ago called Flower, which is lovely. Elegant game, tells the story without a single word of dialogue, without a single word on the screen. It's quite an emotionally led story; quite impressionistic but it's very powerful; it makes you very happy.

It gives you structure without saying a single word. Writing is about more than just dialogue; it's about creating a journey.

Why don't the artistic aspects of video game writing get taken seriously in the mainstream media?

NA: Basically, you need to sit down and put in 50 hours learning how to use a console in the same way that you would sit and bloody learn enough about opera in order to be able to understand an opera.

There's also the fact that games are becoming increasingly cinematic.

NA: I sat and played Heavy Rain with a friend of mine, Josh Appignanesi, the film director [he directed The Infidel]. He was very interesting on the way that Heavy Rain is actually directed. Cut scenes are usually filmed from one angle -- two talking heads -- there isn't anyone thinking about conveying mood in that way . . . The use of that artistry is very interesting.

What do you hope to teach on the course?

DV: It's about getting people out of the mindset that writing is all about words. Writing a game is not all about the dialogue any more than writing a screenplay is just about the dialogue.

NA: Professionalism. Writing for games involves a lot of writing and isn't as much fun as sitting down and playing your favourite game. The best teaching involves asking really interesting questions and then allowing students to figure things out. I don't think games writing now is as good as it will be. It's a young medium -- it's OK to be a young medium -- but we have to keep pushing forward.

I'll be posting more from Naomi and David tomorrow. For details of the Arvon course in September, click here.

Helen Lewis is deputy editor of the New Statesman. She has presented BBC Radio 4’s Week in Westminster and is a regular panellist on BBC1’s Sunday Politics.

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Everything is illuminated: Rowan Williams on the art and faith of David Jones

Haunted by his time in the trenches and disturbed by the modern marketplace, Jones formed a world-view full of symbols and connections.

In 1967, the poetry magazine Agenda published a special David Jones issue, including a number of unpublished fragments of his work. The first of these was the brief piece entitled “A, a, a DOMINE DEUS”, often reprinted as Jones’s most poignant statement of his sense that the world of technology was making the writing of poetry – and indeed the other arts – impossible: “I have watched the wheels go round in case I/. . . might see the Living God projected/from the Machine . . ./my hands found the glazed work unrefined and the terrible/crystal a stage-paste”.

He had elaborated on this two decades earlier in a note addressed to the doctor who was treating his paralysing depression and anxiety. We are living, he wrote, in a culture where objects are thought of in terms of their usefulness. An electric light bulb is designed to illuminate human dwellings or workplaces; if an artist wants to evoke something about light more generally, the light bulb is not a good metaphor, because it is merely a functional object. It is what it is because of the job it has to do. But we need images that are allowed to resonate more freely because they are not determined in this way – fires, stars, the sun. How then does the artist avoid “a kind of invalidity”, a corrupting distance from the actual world of his or her experience?

Jones often wrote about “the Break”, the cultural moment somewhere around the beginning of modernity when the European world-view shifted decisively. Instead of a world where things were unique but linked by an unimaginable density of connection and cross-reference, we had created one in which things were unconnected but endlessly repeatable and where everything could be exchanged in the market for an agreed equivalent: above all, for money. Jones saw his work – both as a visual artist and as a poet – as a sustained protest against the Break and an effort to show that the older picture could, after all, be brought to life.

Born in 1895, he had family roots that helped to shape his interests from the beginning. His mother’s father had been a London shipwright and his father’s origins were in North Wales. Both Wales and London kept a central place in his imagination throughout his life. It was not surprising that when the First World War broke out, he enlisted in the 1st London Welsh Battalion of the Royal Welch Fusiliers. His 1937 masterpiece, the astonishing book-length poem In Parenthesis, describes the experience of foot soldiers in the First World War, revisiting his own experiences up to and including the disastrous engagement at Mametz Wood in July 1916. Jones was wounded in the leg during the battle (a wound described by the medical orderly as “a beautiful blighty” – serious enough to get him off the front line, yet not life-threatening). But he was back in the trenches in a matter of months.

The traumas of war stayed with him to the end. In Parenthesis, which he struggled with painfully over many years, is one of the most unsparing accounts of the life of infantry soldiers in the trenches and of the horrors of the Somme; but at the same time it meditates on any number of connections – echoes of conflict, from Troy to the struggles of the British against the Saxons in the 6th century to Malory’s Arthurian narratives, and, woven through it all, the founding act of bloodshed that is the death of Christ. Jones was raised an Anglican, but by the time he wrote In Parenthesis he was a Catholic, and believed passionately that the Church’s sacramental theology was what made sense of a world of symbolic connection, where nothing existed as an atom but where everything enriched the perception of everything else. For him, all art rested on the conviction that God had made a world of endless cross-reference, and that humanity was most fully human when it acknowledged this. Art was humanity doing what only humanity could do.

Thomas Dilworth’s welcome (and superbly produced) biography will clearly be the point of reference for Jones’s life for a long time to come. Dilworth has already written extensively about Jones, most recently a full and valuable account of the wartime years, and his research is exhaustive. He quietly corrects a number of errors in earlier biographical sketches and provides a wealth of detail at every stage – and he tells us that this substantial book is only part of a longer document that he intends to publish online. In all the detail, it is hard to pick out a single thesis; but in so far as there is one, it is that Jones is “the foremost native British modernist”, as Dilworth claims in his concluding paragraph.

This may sound strange, given what we know about “the Break”. But in fact, Jones himself believed that the modernist, post-impressionist aesthetic was a decisive break of its own kind – a break with representation as a sort of substitution, a recognition that a work of art is a thing in which something else is allowed to come to life, in a new medium: a picture is the scene or the human figure existing in the form of paint, as the Mass is the flesh of Jesus existing as bread. He insisted that his Catholic conversion began with his artistic conversion, and tried persistently, in his superb essays as well as his artistic output, to show what this meant.

The artistic conversion was dramatic enough. Dilworth reproduces some of the technically skilful and aesthetically awful work of Jones’s early art-school days, as well as some startling propaganda pictures from the war years: languishing virgins being threatened by hairy medieval Teutons, and so on. Jones needed to rediscover the extraordinary talent of his early childhood, when he produced sketches of a delicacy and vigour that foreshadow the very best of his mature work. Immediately after the war, back at the art school in Camberwell, he let his imagination be opened up by a variety of new impulses, ranging from El Greco to Samuel Palmer and Pierre Bonnard.

But Jones’s distinctive touch as an artist came to life when he threw in his lot with his fellow Catholic convert Eric Gill. He shared the life of the Gill family frequently for nearly a decade, in both Sussex and the Welsh borders, imbibing Gill’s distinctive artistic philosophy and gently but steadily distancing himself from it, and was for a while engaged to Gill’s second daughter, Petra. Gill mocked Jones for continuing to paint watercolours, insisting that carving and engraving were intrinsically more serious matters because of the manual work involved: watercolours were just decorative, the worst possible thing for a work of art to be, in his book. The Gill circle was a crucial stimulus for Jones, but ultimately one that allowed him to sharpen up his own understanding rather than adopt an orthodoxy. The watercolours, gouaches and engravings of the 1920s show a striking confidence. In 1928 he was nominated by Ben Nicholson for membership of the “7 & 5 Society”, probably the leading group of artistic innovators in 1920s Britain.

Jones’s acute and recurrent depression and worsening anxiety held back his output in the 1930s, though he struggled through to the completion of In Parenthesis. The later visual works – drawings, paintings, inscriptions – display an exceptional range of idioms and are increasingly characterised by abundant detail that is of filigree precision as well as unusual fluidity. There are religiously themed pictures: Vexilla Regis (1948), the great symbolic tree in the forests of post-Roman Britain standing for the cross as a sort of world-tree; the Welsh hill landscape framing the Annunciation in Y Cyfarchiad i Fair (1963), with its abundance of exquisitely observed small native birds. There are the “calix” paintings of glass vessels holding flowers, which deliver an effect of profound translucency. There are the inscriptions of Latin, Welsh and English texts, a unique corpus of work in which he defined a new approach to “monumental” lettering as an art form. These are perhaps the lasting legacy of his apprenticeship to Gill, yet they are anything but derivative.

In the middle of all this, in the postwar period, he continued to write, producing another unclassifiable poetic masterpiece, The Anathemata (1952), an exploration of both personal and cultural history, with the events of Maundy Thursday and Good Friday at the centre of everything. Other “fragments”, many of them very long, were worked on over years but never found their connecting thread; most of these were not published until after his death.

Dilworth provides a comprehensive account of Jones’s struggles with mental health. He was fortunate enough to find a sympathetic therapist who strongly encouraged him to keep working; but later on, a formidable regime of antidepressant and other drugs left him less able to focus – “groggy and slow”, as he said – and his productivity declined sharply. A temperamental indifference to social encounters combined with tormenting agoraphobia to make him ever more of a recluse in a succession of north London boarding houses and nursing homes until his death in 1974.

Yet his friendships were immensely important to him – friendships with members of the lively and critical world of Catholic artists in the 1920s, with younger artists and writers, to whom he was unfailingly generous, and with the two young women, Prudence Pelham and Valerie Wynne-Williams, who were the recipients of his strongest (but unconsummated) attachments. The breaking of his engagement to Petra Gill had been a great trauma, and his lifelong celibacy seems to have been the result both of this shock and of a deep-seated conviction that his artistic vocation could not accommodate ordinary family life.

He was a wonderful letter-writer; anyone wanting to get to know Jones should start with Dai Greatcoat, the selection from his letters published in 1980 by his friend René Hague (Gill’s son-in-law). Funny, ­affectionate, eccentrically learned, curious, irreverent and sad, they give a good sense of why Jones was so deeply loved by those who knew him. He viewed the world – and his own work and calling – with a gentle and vulnerable bafflement, but also with patience and humility. He seems to have had no malice in his make-up.

Dilworth does not, however, shirk the embarrassing fact that Jones expressed a measure of sympathy for Hitler in the 1930s. This should not be misunderstood. What Jones says is that, having read Mein Kampf, he feels it is almost right, but ruined by hatred and racial triumphalism. Hitler appears to him more appealing than most of his opponents, who represent international finance and impersonal bureaucracy, or Marxist collectivism. He later admits that he was simply wrong. But it is a revealing wrongness: he accepts at face value a rhetoric that opposes the market, and he seems to see Hitler’s passion and violence as at least a more honest response to national or global crisis than the “business as usual” of mainstream politicians. And how far are Hitler’s “opponents” being tacitly understood as the cosmopolitan financiers of anti-Semitic myth? Dilworth does not absolve Jones for dipping his toe into this swamp; but he does note that Jones was – more than many of his Catholic colleagues – intolerant of the anti-Semitism of much traditional Catholic thought and shocked by the persecution of the Jews in Germany. It is another sidelight on his fundamental artistic problem: a disgust with managerial, commodified mod­ernity that, in his case as in some others, can make a quite different anti-modernity, the fascist refusal of public reasoning and political pluralism, fleetingly attractive.

The other delicate issue that Dilworth handles carefully and candidly is whether Jones was aware that Eric Gill had sexually abused two of his daughters (including Petra). His conclusion is that it is very unlikely, and this is almost certainly right. And yet, looking at Jones’s haunting painting of 1924 The Garden Enclosed, with its depiction of himself and Petra embracing awkwardly, Petra apparently pushing him away, with a broken doll lying on the path behind her, it is hard not to believe that he intuited something deeply awry somewhere. The background presence of Gill’s omnivorous sexual appetite can hardly not have been a further complication in an already complicated relationship.

Jones’s reputation has probably never been higher. There have been several important exhibitions in recent years and Dilworth’s assessment of his standing among British modernists is increasingly shared. His thoughts as an essayist on theology as well as aesthetics have been increasingly influential. This biography is a landmark. It would be good if it stirred an interest not only in Jones as an artist and poet, but in the questions he faced about modernity: what happens to art in a culture where each thing is no more than itself, or its market price?

"David Jones: Engraver, Soldier, Painter, Poet" by Thomas Dilworth is published by Jonathan Cape (432pp, £25)

Rowan Williams is an Anglican prelate, theologian and poet, who was Archbishop of Canterbury from 2002 to 2012. He writes on books for the New Statesman

This article first appeared in the 23 March 2017 issue of the New Statesman, Trump's permanent revolution