It's game over for archetypal men in video games

The characterisation of Joel in <em>The Last of Us</em> marks a change in how video games view masculinity - the game doesn't champion archetypal maleness, it shows it for what it is: selfish and meat-headed.

Joel, from The Last of Us, cuts a pitiful figure. A man living in apocalypse America, his days are spent stealing, fighting and killing. But although those actions are typical of videogame men, Joel's attitude is not.

He's emasculated. At the start of the “zombie” outbreak which backgrounds The Last of Us, Joel's daughter is killed and twenty years later, there's nothing male left in him. He's a criminal and a fighter and he carries a gun, but unlike other game characters that do those things, those found in Call of Duty, Grand Theft Auto or BioShock, Joel is subservient. He's failed in his role as a father and feels less of a man for it.

Working as a smuggler in the Boston quarantine zone, Joel shifts many of the typically male responsibilities – leadership, decision-making, killing – onto his female partner, Tess. He readily takes her orders, replying with a dutiful “yes ma'am” whenever she tells him to lift her over a fence, and catching up to her when she barks “get your ass over here.” In their first scene together, Joel uses a cloth to dab a wound on Tess' face. He's her eunuch, her bodyguard, her servant. Whereas male characters in games are usually given agency, Joel is a serf. He's not trying to be masculine, in the traditional sense, anymore:  he's frightened too much of the pressures.

Later, when he's charged with protecting Ellie, a girl of similar age to his daughter, he wants nothing to do with her. Again, he tries to shift the responsibility, asking his younger brother Tommy to escort Ellie. This isn't what videogame men do. Usually they're either priapic manly types, willing and able to complete whatever mission is given to them or, if like Joel they've had their manliness somehow taken from them, they're on a quest to earn it back.

In Heavy Rain, Ethan Mars is investigating the man who kidnapped his son. In Shadows of the Damned, Gabriel Hotspur is trying to resurrect his dead girlfriend. Both these men, and many others in popular videogames, have had signifiers of their masculinity removed from them, and are trying to re-assert their typically male roles; Mars as a father, Hotspur as a boyfriend. Joel is in a similar situation but is reticent to even try. If he can look after Ellie, it's a chance to re-establish himself as a father figure, but he won't. There's a terrific scene where Tommy offers Joel an old picture of his daughter, as if to say, “remember when you used to be a dad?” Joel rejects it flatly with a muttered “I'm good.” Rather than fight to re-affirm his maleness, Joel is trying his hardest to keep it at bay.

And when he finally does cave in, it's devastating. At the end of The Last of Us, Ellie, who is immune to the zombie virus, is about to undergo surgery that will create a vaccine using her brain tissue but kill her in the process. Joel, now determined to make her his daughter, bursts in, kills the surgeons and carries her away, thus dooming humankind. Whereas videogame narratives are usually resolved when the leading man reaffirms his maleness, when Joel does it, it ruins everything. The Last of Us doesn't champion archetypal maleness, it shows it for what it is – selfish and meat-headed.

And as the audience for videogames grows more diverse, that's an important point to make. Games are no longer only played by young men. The toy-shop, boisterous, power fantasies videogames used to sell aren't really applicable now, as the audience for games becomes increasingly older, smarter and female. The Last of Us marks a change. It satirises gaming's long held tradition of celebrating masculine agency, telling us that, sometimes in games, as in real-life, men can be wrong.

A still from "The Last of Us".

Edward Smith is a writer based in Liverpool. Follow him on Twitter @mostsincerelyed.

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In the name of the father: Patricia Lockwood on sex, centaurs and Catholicism

The author of the viral poem “Rape Joke” talks about growing up with her gun-toting Catholic “priestdaddy”.

“Oh my fricking God. It’s a centaur.” The American poet Patricia Lockwood and I are in the lobby of a Whitehall hotel and she is finding the quantity of equine art distracting. I have already been skipped along a corridor to examine the bizarrely detailed rendering of a horse’s anus in a Napoleonic painting (“They made a point of doing him straight up the butt”) that turns out to be a copy of Théodore Géricault’s Charging Chasseur. Now a statue on the mantelpiece has caught her eye, prompting a reverie on what she saw at the British Museum a couple of days ago: “A wonderful statue of a man kneeing a centaur in the balls. It’s the most important thing to me there. It’s so beautiful.”

The confluence of violence, sex, orifices, animals and mythology runs throughout Lockwood’s work in wild and witty poems such as “The Whole World Gets Together and Gangbangs a Deer” (inspired by the realisation that “Bambi is a puberty movie”) and “Revealing Nature Photographs” (pastoral verse meets porn spam) – and it also colours her new book, Priestdaddy, a deeply idiosyncratic family memoir in which copulation is a go-to metaphor. Her dad’s frenzied, tuneless playing raises the prospect that he might be “having sex with the guitar”; during Lockwood’s teenage depression, she writes, the only thing she was having sex with “was the intolerable sadness of the human condition, which sucked so much in bed”.

Lockwood (pictured at her First Holy Communion) has dark, cropped hair and elfin features, pearly white nails and sleeping cats on her knees (an effect achieved with decorated tights – “Let this be for the stocking boys,” she says). Her voice is deadpan, frequently dipping into laughter without losing her poise. She is one day off her 35th birthday and has been married since she was 21. Her father, Greg, is a priest and, along with her four siblings in a succession of rectories across the Midwest, she was raised a Catholic – thus ensuring, she says, the permanent sexual warping of her mind.

“We Catholics become perverts because of the way sex is discussed in strictly negative terms. I saw pictures of aborted foetuses before I knew what basic anatomy was.”

As a devout teenager, she attended a youth group called God’s Gang and was given a virginity pledge in the form of a business card. The group leaders had a “very hip and young” approach: “We’re going to tell you every single thing you can do, in explicit terms, and just be like, ‘But don’t do it.’”

The ribald humour of her writing – Lockwood is renowned on Twitter for her surreal “sexts” – often contains a darkness. The poem that made her name, “Rape Joke”, takes her experience of being raped at 19 by a boyfriend and metes it out in discrete, increasingly devastating soundbites and images. It was posted online in 2013 and went viral, leading to a publishing deal for her collection Motherland Fatherland Homelandsexuals.

After the rape, Lockwood was “absolutely insane” for about five years, but it’s not as if she was entirely happy before: at 16, she had attempted suicide by taking a hundred Tylenol tablets. Her memoir recounts, too, being embedded in a church mired in scandal, a claustrophobic situation that hit home when a priest close to her was arrested for having sex with a 14-year-old boy. Such events led to Lockwood abandoning her faith and escaping with Jason, her future husband, whom she met on an online poetry messageboard.

When Patricia was 30, she and Jason ran out of money and moved back to the rectory, allowing her to observe her parents afresh. The resulting portraits in Priestdaddy are larger than life: her mother, Karen, is a hyperactive generator of mad puns and proverbs; her ex-navy father is a self-mythologising, right-wing whirlwind of talk radio, guns and Tom Clancy novels. Married Catholic priests are rare but Greg, previously a Lutheran minister, got the pope’s permission to convert. Usually to be found in his underwear, he wants for no new expensive gadget or guitar, though the family is expected to make sacrifices. In 2001, two weeks before Patricia – who learned to read at three and was writing poetry at seven – was supposed to leave for college, he told her that they couldn’t afford it. He later “changed the story in his mind so that I had said I don’t need to go”.

“Growing up in my household,” she says, “all of these far-right, retrograde ideas of gender roles and the man as patriarch existed from the very beginning. But I didn’t think of my house as a bellwether of what was going to happen.” It came as no surprise to her that Greg and many like him voted for Trump. When she reported on a Trump rally in February 2016, she “moved like a ghost through the crowd. They saw me as one of their own.”

Anger at her father’s selfishness “would be useless”, and Lockwood respects his sense of vocation, which she feels she has inherited. She has believed in her own genius ever since she was writing “mermaids-having-sex-with-Jesus poems” at the age of 19. Jason is her support staff, licking her envelopes and buying her clothes. His offering the previous day was a T-shirt emblazoned with Justin Bieber’s face: it revealed how much she resembles the singer – “a full 90 per cent overlap” – and is definitely not ironic.

“Do you think we only got irony after Christ was crucified?” she wonders, and then spots two black-clad priests in dog collars who have sat down across the room from us. “Ooh,” she exclaims, awed and delighted, and then, in a whisper, ever confident in her powers of creation: “I manifested them.”

“Priestdaddy: A Memoir” is published by Allen Lane. “Motherland Fatherland Homelandsexuals” is published by Penguin

Tom Gatti is Culture Editor of the New Statesman. He previously edited the Saturday Review section of the Times, and can be found on Twitter as @tom_gatti.

 

This article first appeared in the 25 May 2017 issue of the New Statesman, Why Islamic State targets Britain

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