Month: October 2018

Tales From the Loop

Last weekend I was invited to participate as a guest star in a session of Tales from the Loop (TFL), Simon Stålenhag’s RPG set in a science-fictionalized small town from the 1980’s. The Player Characters are a band of kids (12 – 15 years of age) who are caught up in mysterious events surrounding a secret maybe-government project called the Loop. Released on the heels of Netflix’s Stranger Things, TFL borrows from all of the adolescent fantasies of the ’80’s such as E.T., The Goonies, and Explorers with a healthy dose of Eureka mixed in. As a guest, I got only a small taste of the system and world, but what I saw definitely left me wanting more!

The Review

Mechanically, the system is fairly simple: Characters have four Attributes: Body, Mind, Tech, and Heart; and a number of Skills, each of which is associated with one of the Attributes. When the GM calls for a roll, a dice pool is filled with d6’s equal to the character’s Attribute + Skill, and any 6’s are counted as successes. A typical task is accomplished by rolling just one success, and “Nearly Impossible” tasks are accomplished with three successes. There is no failure or critical success mechanic—a 6 is the only result that matters, but in a game filled with young teenagers, everything is critical. Children don’t have professions, so the role of character classes is played by middle-school stereotypes: The Jock, the Rocker, the Popular Kid, the Geek. Each class allows the kid to specialize their Skills—the Jock, for instance, can take up to three points in Force (applications of physical prowess, such as fighting or opening stuck doors), Move, and Connections (the ability to get help from allies other than the PCs), but they can’t take more than one point in any other skill. Younger kids get fewer Attribute point, reflecting that they’re still developing, but they make up for it with Luck points, which can be used to reroll failed dice. Read more

Compendium of the Lands Surrounding Blackwater Lake

Compiled for Lord Beckett

by Talvion Tulossa

of Clan Cormallen

in the Year 614

by Frangian Reckoning


Preface

The enclosed notes are for the use of Lord Winchester and his kin. The author hopes that they may provide some aid in his quest to locate his family’s ancestral lands, to reestablish the Winchester family, and to restore it to prosperity.

Introduction

Blackwater Lake and its environs lie within a vast region that most people simply call Northumbria. This region, which stretches for hundreds of miles, is comprised mainly of forested hills and mountains, brimming with mineral resources, towering trees, and wildlife. The primary inhabitants of this rugged land seem to be either primitive human savages that dominate the lowlands, or wicked goblyn tribes that swarm over and under the hills and mountains. However, just over a century ago, explorers and adventurers arrived from the Kingdom of Frangia, perhaps the most powerful kingdom across the Great Sea. The Crown first established an agricultural colony called Southumbria, and, a few years later, it explored and claimed the vast tract of virgin wilderness to the north.

The Frangian Crown’s claim to ownership of Northumbria seemed ludicrous at first—and still does—given the sheer size of the region and the scarcity of royal settlers here. Settlement has been steady, but it will take decades before any semblance of control is established. Perhaps because of this uncertainty, daring Frangian settlers and freebooters have flocked northward, seeking opportunity and adventure. Read more

RPG-ology #11: Scared

This is RPG-ology #11:  Scared, for October 2018.


Every once in a while I will surprise someone, that is, my abrupt appearance causes them to jump.  Usually they say, “Oh, you scared me.”  I always think, and sometimes say, “No, I startled you.”  I always say that when the situation is reversed, if I jumped and someone says, “I scared you,” correcting them that I was not scared, I was startled.  Although the two are related, there is a difference.

With Halloween on top of us, it might be worth a moment to consider the difference.

Scared is a state, an ongoing condition experienced over time.  We say, “I’m scared,” or “I’m frightened,” and we mean that we have a feeling of foreboding or ill ease.  We can be scared because we don’t know how we’re going to pay our utility bills, or because we are walking down a dark city street at night and do not feel safe, or because we have been threatened by someone who might be able to harm us in some way.  Those are in a sense examples of being scared in reality.  We are also sometimes scared in unreality.  A well written horror story in almost any medium can set a mood that causes us to feel on edge, to anticipate negative events, to expect the worst.  Mood has a lot to do with this, and so does creating a stake for the character (see my web log post #132:  Writing Horror or the French translation Maîtriser l’Horreur, and also more recently Faith in Play #5:  Fear).

It is also very individual.  I once read an entire book of Lovecraft short stories, and the only one which scared me was the one atypical story, unlike everything we normally expect from him.  If you want to make someone fearful, you must know him well enough to understand his fears.  What are you afraid of?  It probably is not the same thing as the person sitting across from you.  Fathoming that is essential to creating fear, to scaring someone.

When someone jumps out from behind a door and yells, “boo”, you’re not scared, you’re startled.  Sure, your heart rate rises and your body tingles for a moment as you catch your breath, but that’s not fear, really.  Of course, if you are already afraid—if you are fearful, if you are anticipating something bad—then that startle has a much greater effect—the reason that you jump when the cat leaps out from behind the curtain in the horror movie.  The startle has more impact because it is fed by the fear.  That’s why so many campfire ghost stories end with someone shouting something after talking quietly for several minutes:  the mood builds the fear, and the startle from the shout is intensified by the fear.

So if you’re running a game for Halloween and you just want to startle someone, well, that’s easy enough to do.  Storytellers have done it around campfires for generations.  If, though, you want to scare them, you’re going to have to give some thought to the matter, and particularly to who they are, what makes them tick, and of what are they afraid.


Previous article:  Labyrinths.
Next article:  Aphorisms.

House of Wold (Prophecy)

The House of Wold is possibly more uncommon than the House of Holma. They are often unliked and show up often to deliver bad news. Said to be messengers of God, they are often carrying burdens and always on a mission. Their temples are small, rarely visited and often in remote locations. As a Wold there are only two options: Either accept the Gift or reject it entirely. It is often a sobering life, constantly engaged with death and destruction. It is a life spent on the move. Those that reject it are plagued their whole lives with dreams and visions and knowledge of their refusal to aid those they could help.

Granted Power: Deux ex Machina. Once per adventure the player may reroll a failed attempt after the result is known or make a different choice within the past 6 seconds. They see the failure or outcome just before it happens in essence.

  1. Identify: Determines single feature of magic item.
  2. Augury: Learns whether an action will be good or bad.
  3. Divination: Provides useful advice for specific, proposed action.
  4. Scrying: Spies on subject from a distance.
  5. Commune: Deity answers one yes-or-no question/level.
  6. Legend Lore: Learn tales about a person, place, or thing.
  7. Scrying, Greater: As scrying, but faster and longer.
  8. Discern Location: Reveals exact location of creature or object.
  9. Foresight: “Sixth sense” warns of impending danger.

Faith in Play #11: Halloween

This is Faith in Play #11:  Halloween, for October 2018.


One of the unofficial “traditions” of the Faith and Gaming series was that in October we always talked about something related to magic.  It happened entirely by coincidence (and we have discussed that recently) the first year, and thereafter I looked for topics for October.  That seemed a reasonable tradition to maintain with the new series, so here it is October, and I’m looking for an appropriate subject for the month of Halloween.  It seems, though, that that itself might be one.

Many Christians do not celebrate Halloween.  There is almost a “fear of Halloween” aspect to it, that somehow although we have in some sense redeemed so many of the Pagan holy days—replacing Yule with Christmas and Beltane with Easter, for example—we have not managed to turn Samhain into a God-honoring Christian holiday despite renaming it “Holy Evening” and following it with “All Saints’ Day”.  We just don’t feel like it’s a Christian holiday.

Part of that is undoubtedly because of what Samhain was celebrating, and how it was being celebrated.  Of course, all of that is very sketchy—when Christianity came to the British Isles, the head druids reportedly came to hear the message, listened carefully, and announced that they were putting an end to the practice of their religion because the missionaries had brought the truth.  As a result much of the oral tradition was lost or at best garbled.  However, we have some information suggesting that Samhain was the new year holiday, and that there was this “no time” between sunset and sunrise, the old year ending at sunset and the new beginning at sunrise, or something like that, and during that intervening period of darkness the departed spirits could roam the world.

This was not necessarily entirely bad.  After all, if I did not have assurance she was heaven, I would number my grandmother among those departed spirits who might visit.  Extra place settings were laid to welcome departed family members to dinner.  However, there were other spirits roaming outside, and protections were required to keep them from harrassing the living.  There were things to fear.

At some point our celebrations involved dressing up as those departed spirits, roaming from house to house, and frightening homeowners into parting with treats.  This is the core of the celebration, and so it seems that here is the primary locus of the objection.

That might not be entirely true, of course.  After all, at some point “All Saints Day” got replaced, particularly among Lutherans, with “Reformation Day”.  The Halloween celebrations were likewise replaced with Reformation Day celebrations, and we can probably bet that a good part of that had nothing to do with celebrating Samhain or other Pagan holy days and everything to do with celebrating a day commemorating a lot of people the Roman Catholic Church had designated “Capital-S Saints”, a designation of which the Lutherans and other Protestants were at least skeptical.  Our Protestant forefathers were probably more concerned about the veneration of Christians of previous generations than they were about celebrations of Pagan holy days, the latter not being a significant factor in a largely Christianized Europe.  However, modern Lutherans who celebrate Reformation Day do so with a specific sense that this is an alternative to Halloween, so it is effectively the same position:  don’t celebrate Halloween because of its Pagan roots, celebrate this instead.

Further, if you pursue the objection, you wind up with different reasons for it.

Those who are most adamant in their objection base it on the claim that Samhain is a holy day for witches and Wiccans.  For what it’s worth, that might be true, but it’s not terribly relevant—modern witchcraft and Wicca is an early twentieth century religion, invented in an effort to recreate what someone imagined was the old religion of the Druids and other Pagans.  It has little or no historical roots prior to that, and that means they are co-opting our holiday.  Also, much of the evidence for this comes from people who have been seriously discredited—Mike Warnke was never a Satanist High Priest, and neither was William Schnoebelen, but both of them have influenced many Christians to believe that Halloween was dangerous based on their invented sensational pseudobiographies.  It would be a bit like asking Hugh Laurie for medical advice because he played Dr. Gregory House.

Some people seem to object to the make-believe involved, that children dress up and pretend to be someone else, and adults sanction this.  Children dress up and pretend to be someone else all the time.  What we call “role playing games” they call “make believe”, and they play cops and robbers, cowboys and indians, and a wealth of other “let’s pretend” games.  They also raid the old clothes in the attic and dress up to pretend that they’re adults.  These games are part of their exploration of self-identity, ways in which children figure out who they are and grow to become adults.  One special day that sanctions this does not make it more common, and quashing that day would not make it less so.

Yet there is an attitude among some that children should only pretend to be positive pretend persons—princes and princesses, firemen and nurses.  We might debate just exactly what persons are positive.  Would soldiers be positive, or not?  It might depend on whom you ask.  The father who is a marine would probably be proud to have his young son dress the part; the mother who lost a son in the war would likely be upset if her daughter did so.

Yet there is a side of this that such people are missing.  What happens when a child dresses as a vampire, a mummy, a ghost, some kind of monster?  What happens when the child role plays that which he quite reasonably or unreasonably fears?

The answer, according to some psychologists, is that it helps the child come to terms with his own fears.  He is afraid of ghosts, but here for a few hours he is the ghost, and in becoming the ghost discovers that perhaps ghosts are not something to fear.  By pretending to be the monsters, we remove the fear from them.

Take that with however many grains of salt you wish, but accept that there might just be good reasons to embrace the celebration of Halloween, even if you personally find it distasteful.


Some of this appeared a year ago in mark Joseph “young” web log entry #208:  Halloween, in answer to a question on the subject.  The publishing world being the sort of confusing mess that it is, this page was written before that one, but that one might be useful for other reasons.

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