I think it is important for those of us in media studies, and not just with a game studies focus, to teach how to “read” and interpret videogames given their budding status as one of the dominant media forms of the near future. This is particularly important if you subscribe to McKenzie Wark’s central argument from Gamer Theory that games are not representing the world but the world is beginning to appeal to games as the ideal.
Game studies has done a good job of figuring out what exactly constitutes a game and creating methodologies to interpret games, but I don’t think we’ve done a good job of focusing on pedagogy. And let me be clear, by pedagogy I do not mean the educational potentialities of game technologies – those of course have been well documented by James Paul Gee, Constance Steinkuehler, Yasmin B. Kafai and many others. What I mean is how do we as game studies scholars teach students how to read and interpret the games themselves, along with the surrounding discourses and paratextual industries that accompany games? Ed Chang has written an excellent article offering one answer to this question theorizing textual analysis of gameplay or, to use the term he creates, how to “close play” in a similar vein as close reading. I would like to offer another possibility using an example of how I teach game analysis, more specifically the analysis of gamic race, using the famous Leeroy Jenkins World of Warcraft (WOW) machinima.
In my classes, I do not have the curricular freedom or the technical capability to have students play a game like World of Warcraft (my classes are standardized introductory composition). However, most students are aware of the game and a short in-class demonstration of gameplay and further explanation usually affords them a basic understanding of how it works. With that background I then explain how a lot can be gained interpretively from looking at how game texts are appropriated, discussed, and remixed by the players. This builds on another lesson I often teach that I have blogged about previously that makes the point games must be analyzed not just in terms of what they represent visually, but also acknowledging the game technologies that are implicated in that representation (this is connected to Ian Bogost and Nick Montfort’s platform studies series at MIT). Therefore, by looking at the Leeroy Jenkins video and the surrounding player and media discourses students then get a more complete picture of all the different levels of meaning at work and available for analysis in a game.
Drawing on much of my argument put forth in “Blackless Fantasy” published in Games and Culture earlier this year, I then give them an overview of character creation systems in MMORPGs and the seemingly progressive push towards more options for visualization in order to facilitate more diversity. Students usually respond favorably to these changes and view them as the right thing to do given their familiarity with the rhetoric of multiculturalism. Once that is established I point out that even with these options available MMORPGs are predominantly whitewashed environments where blackness is viewed as abnormal and when black or brown avatars are present in MMORPG space they are often lampooned as incongruent with fantasy or sci-fi convention. (But that does not mean blackness is not of central importance to the game itself since high fantasy is obsessed with racial others.) My goal in discussing character creation is to expose the inherent problems of liberal multiculturalism since it understands social equity to be achieved through visibility and not deeper structural changes.
This is a fitting transition into the Leeroy Jenkins video which is representative of how blackness is understood within the context of the world by the players. I show the video with only a short explanation of its narrative purpose in order to illicit a more natural reaction to the humor of the video thus making the exposure of its racial logics more impactful.
After the viewing, we discuss the semiotics at work in the video and how Leeroy, a rare black avatar in WOW, is coded as black. Students often take note of the voice used by the player of Leeroy (a stereotypical 70s blaxploitation voice), the signification of the name as, once again, fitting with blaxploitation, but they often do not take note of the role played by Leeroy within the dynamic of the group.
The bumbling fool that is trying to fit into the predominantly white MMO space but ultimately screws it up for everyone is an example of the Zip Coon minstrel archetype. Demonstrating this to the students shows how these representations have a historical lineage and have undergone many permutations.
In order to counter common reactions to this reading by viewers—reactions that may be circling the classroom—I then have the class look at a Wikipedia discussion that questions the potentially racist content of the video. Please note, this discussion has since been deleted from Wikipedia.
Original Comment:
Am I mistaken, or is this whole character a giant racial stereotype? HELLO?! –yuletide
First Reply:
I’m confused. He’s a character in a game. He doesn’t have a race. I’m white and I love chicken. I would lord my possession of good chicken over anyone I met. I would especially use it to deflect or downplay blame. Maybe the person who is racist is you. Megan 02:24, 20 March 2006
Second Reply:
Maybe it is, why would that be so remarkable? The video is nothing but a bit of comedy after all. 132.162.213.109 05:00, 13 March 2006
Third Reply:
I think you’re mistaken. Why’s it a stereotype? Because of the chicken comment? Even if it is, so what? Surely in some countries people are still free to say what they want, whether or not some folks will be offended by it. Sukiari 22:03, 14 March 2006
The discussion is representative of the common responses to claims of racial insensitivity within and without videogame culture and therefore it educates students as to the contours of the surrounding discourses. It is also productive in that it shows the importance of these issues and usefulness of the critical methodology.
While the students never analyze the game itself, by analyzing a machinima that mediates the game, students are shown how the politics of representation in videogames extend far beyond the character selections available to players and whether they adhere to or subvert dominant stereotypes.
I also like to conclude by pointing out how Blizzard, the game company behind WOW, has dealt with the potentially offensive content of the video by nullifying race while embracing the marketing potential of Leeroy Jenkins.
“Once that is established I point out that even with these options available MMORPGs are predominantly whitewashed environments where blackness is viewed as abnormal and when black or brown avatars are present in MMORPG space they are often lampooned as incongruent with fantasy or sci-fi convention.”
What are some examples of this?
You are making your argument that the character is black, based of of how the guy talked and mentioned chicken, and go on saying that Blizzard nullified the characters race to make it more PC.
Except there are 3 things you might have needed to research first before making that claim,
A) The fact that Leeroy’s character model was indeed a white skinned character model as displayed in on the card.
B) The player behind Leeroy is also a white man who in an interview stated the only reason he mentioned the chicken was because he had been away from the keyboard reheating chicken when the “meeting” was taking place.
C) The Card was drawn by Mike Krahulik of Penny Arcade who based it off of Leeroy’s character model and, if you’ve ever been to Penny Arcade you will know that they generally do not care about offending a few people so they would have made the guy on the card black if he had really been portraying a black man.
That said I understand the point you are trying to make, but you are using an example that does not fit, to teach a point that I don’t think you have thought out entirely.
Leeroy and the guy who owns the character are white.
@daakuryu
A. The character model is brown. Look closely.
B. Whatever his stated reason was it fits into a chain of signification that I believe connects to racial stereotyping (the skin, the voice, the name, the performance). Race and its signification often exist even when its disavowed. Just because the player says it doesn’t exist doesn’t mean it doesn’t exist, in my opinion.
C. I know that. And it is based off the character model—just with white skin.
@tim
I think that takes place mostly at the level of player performance. In my years playing WOW, often when I see a black avatar it is named in a silly way (usually based on stereotypes) or constructed visually to highlight the disjunction between the skin and the other options for visualization (most notably the hair).
On the Blizzard side of things, brown-skinned avatars and characters are exceedingly rare and the fictional environment seems to displace race onto monstrous bodies. Of course, this is an issue predominantly with genre and a trend throughout fantasy MMOs (EverQuest being one of the rare exceptions).
@Tanner
Incorrect. The video is incredibly grainy, but the “brown” you are seeing is his hair, not his skin. I would urge you to look closely at the neckline. Also, if the evidence of his avatar’s skin color is not just here, but in EVERY depiction of Leeroy Jenkins character avatar since the video release. A quick search on Google.com/images will clear that part up swimmingly.
@OP
The claims in this article are decent in and of themselves, but the example given is so poorly thought out that I wonder how Leeroy got chosen for this.
Poor research or even perception leads to people dismissing your claims outright and I would advise using an example in machinima that is actually black to begin with.
@David
Thanks for commenting. I’m not even sure that debating his skin color is all that important in the grand scheme of things given how much more than skin color race is when you look at representation. That being said, the non-Blizzard sanctioned depictions of this character almost always include the brown skin color. Many also reference the racialization of the character.
From what I can glean, Blizzard was the entity that whitewashed him when they brought the character into the Warcraft universe — a fascinating move in its own right and worth analysis.
And just to counter some of your claims, his hair is pretty obviously gray and not brown (in both Blizzard and non-Blizzard representations — universally). And if you look at far higher resolution depictions of the character model, freely available online, you can see the darker skin. Some of these I presume are the actual character model used in the machinima.
Hi! I happened upon this article googling around after someone reminded me of the Leeroy Jenkins video.
I have to ask: do you not think it relevant to your thesis that the plan Leeroy derails is absolutely terrible and would not have gone any better? Using Intimidating Shout at the beginning would make the entire room attack the group at once, and casting Divine Intervention on the putative attackers will prevent them from attacking. These are obvious to the intended audience – WoW players in 2005 – and form the actual joke: Leeroy is ridiculous, but isn’t worse at the game than the rest of his guild. They’re ALL buffoons.
Of course we know that Leeroy’s creator was racist, but is it racist to use the Leeroy meme or use it in conversation? Does being aware or unaware of the meme’s racist origins matter? Do you think it was a racist decision or not for Blizzard to white-wash Leeroy? What should they have done? Gotten rid of him? Used the original racist version? Or do you think the whitewashed Leeroy is the best thing they could have done?
Is anyone who references the Leeroy meme racist? For example, Danish cartoonist Humon made a cartoon mocking Americans by having a blond man in an American flag shirt yelling “Leeroy Jenkins!” as another white man in an EU shirt looked on helplessly. Would this have racial implications even though the cartoon is about transatlantic issues?
(P.S. I understand that I am very, very ‘white guilty’ here. I don’t deny that the meme is racist. But I ask, is it possible to use Leeroy non-racistly? Is anyone who uses or references the meme racist? The next time a friend references it, should I tell him that it’s racist and no longer to use it? *translation from White Guiltese: Am I racist for referencing and joking about Leeroy?*
Played on LS during this period.
It was a racial joke.
The guild P4LS were known to state racist things in chats.
Anyone here defending it didn’t play with these people.