Dogism

I wasn’t much of a dog person until I met my wife. I’m not the SabreDog, you know! Since becoming the owner of two lovely canines, though, I have endeavored to be a good dog-parent to the best of my abilities. I’ve learned basic training techniques, picked up quite a bit of knowledge about doggie health and nutrition, and can answer “what kind of dog is that?” regarding our breeds to at least the level of detail you’d find in a casual breed reference book. And I always, always clean up after my dogs when we’re out walking—I endeavor to leave places better than I found them, grabbing up cigarette butts or other trash while I’m at it.

But there’s a street in my neighborhood with several residents who are weirdly twitchy about dog poop. Twice I have had people shout at me to pick up after my dog, when there wasn’t anything to pick up; I’m guessing they saw our Menchi peeing and mistook her squat for something more substantial. And this past weekend, when I was in the very process of picking up after Watson, an older gent stopped his truck in the middle of the street to ask me why I couldn’t just walk my dogs in their own yard. Annoyed and nonplussed, I responded, “So they can get some exercise.” Which is self-evident to anyone who owns a non-sedentary dog in an urban setting, of course. Unless you’re fortunate enough to have a dog park within walking distance of your house or apartment, it is unavoidable that your dogs eliminate in some public or private space not your own. Unless, of course, you are willing to sacrifice your dogs’ well-being for the sake of the local dogphobes’ sensibilities. Which is why city ordinances don’t forbid dogs pooping outside their home turf, they simply require that you clean up after them.

That wasn’t enough for truck guy, though. He pulled in down the street (I think he was doing some work on a sidewalk?), such that I ended up passing him again on my way back home. He called out at me again, requesting “a civil word,” which I declined. He proceeded to berate me from across the street, urging me to consider where I got the “entitlement” to take my dogs to do their business outside of my own property.

I didn’t say anything else at that point, but I felt the deepest anger I have in a very long time. Not even the rancorous Internet dramas I’ve occasionally (to my discredit) gotten into over the last couple of years rank up there.

I’m sure a more resilient soul would have shaken their head and thought little more of it, but the incident stuck with me for days afterward. Do I give in to the unpleasantness and avoid that street? Or stand firm, refusing to be bullied when I’ve done nothing wrong? I had a new source of nervousness whenever a vehicle passed me and the dogs: would it be another heckler, unable to mind their own business?

It makes me shudder to think, then, of what that’s like for folks facing deeper bigotry than dog-hate. Someone walking on the “wrong” street while a woman, or black, or trans, faces not just random censure for their law-abiding behavior, but challenges to their right to be there at all, or to so much as exist. As unpleasant as the situation was, I had no reason to fear for my life from this random crank; if I were marginalized in one of those ways, that could be a very real concern.

Self-righteousness never makes the world around it better. What then to do in the face of it? I don’t even know.

All That Sex I Could’ve Had

As might be common for folks who grew up Roman Catholic, my relationship with sexuality was rather twisted, for much of my life. I was preoccupied with obedience to Church teachings, likely more than most of my peers; the Church was preoccupied with teaching me how to approach sex, likely more than most other moral topics. And that approach was little more than “Just Don’t Do It,” at least until such time as you’re married to your lifelong partner (who, for me, would have to be a woman). The virtue of chastity as the Church defined it meant no masturbation, no pornography, no physical intimacy beyond the most platonic of hugs and hand-holds. So I became a horrible sort of chastity crusader, to the point where premarital hanky-panky on others’ parts filled me with righteous rage.

To my friends from those days whom I subjected to one rant or another on the topic: you have my sympathy and regret!

Surprising no one, I found these strictures difficult to obey, despite how fervently I believed in their value. Failures sent me into little spirals of shame. That was trouble enough when the “sin” was mine alone, like perusing some vault of erotica or other, but the impact on my romantic partners had to have been far worse. Whatever intimacy we engaged in beyond the previously-described chaste touches, I would revel in it in the moment, then backpedal with guilt later. I established boundaries, then broke them, then reestablished them, in a terrible cycle. (I can only claim the meager credit that I didn’t lash out at these women for “tempting” me or something, which I understand is not uncommon in some Christian circles. I assumed all the pointless blame, which is problematic enough.) I can only imagine how horrifically frustrating that must have been, from my partners’ perspectives.

To my girlfriends from those days, then: you, too, have my sympathy and regret. It was ultimately for the best that we parted ways, but I treated you badly, and for that I am sorry.

When eventually I fell away from the Church, the realization that I no longer had need to abide by those restrictions came in a slow and surreal awakening. Here I was, the door of adult sexuality open to me as it had been for years, but barely knowing what to expect should I choose to walk through. When I began dating again, I wrote a letter to my new girlfriend warning her of and apologizing in advance for my hangups in sexuality and my relative inexperience. We did all right, thankfully: we got married a little over a year ago, and continue to get along fine, in all respects!

I do wonder sometimes what my maturation would have been like, absent those dubious burnt-in lessons–if, perhaps, I’d grown up under the Liberal Catholic Church instead of the Roman one. A different set of awkward memories and little regrets, no doubt, but probably a healthier path overall. As I continue my search for abiding truths to fill the role that religion once served for me, the matter of sexual morality becomes a crucial criterion. Only those philosophies with a greater emphasis on concepts like consent, tolerance, joy, and exploration than shame and repression make the cut.

Money Matters

There’s a hard truth I need to face: I am not good with money.

I did fine when I was on my own. I paid off my student loans and the car I had at the time; I started paying into a 401(k); I kept my bills modest. But whatever modicum of financial literacy I had that kept me going back then, it has not proven sufficient to the task of supporting not only myself, but a house, significant other, and pets. The 401(k) is gone; the wife’s much heftier student loans stare us down over the arm’s length of deferment; the fraction of my monthly income not consumed by bills has become a sad sliver.

The stigma of that has held me back. Mention “credit card debt” in passing on social media or in the company of successful people, and observe how quickly words like “irresponsible,” “stupid,” and “greedy” come up. It makes it hard to admit struggle, even to oneself, because that way lies the dissolution of one’s self-image as responsible, intelligent, and content.

At one layer of cynicism, it’s clear how the systems in place encourage slow-burning disaster. The declining purchase power of the dollar has made grocery trips more and more expensive despite little change in actual buying habits. The promises of prosperity from colleges, politicians, and futurists encourage optimism despite evidence for the opposite. Why bother teaching us how to stay cashflow-positive when we’re all little Zuckerbergs, each and every one on the verge of winning the American Dream lottery as reward for how smart we are? You need that house to live how you deserve, that game console to stay current with the cultural conversation. Lenders congratulate us on our payment history and raise our limits, providing more rope to hang ourselves with, and suggest zero-interest balance transfers to “get out of debt faster” when in fact it’s all a shell game to distract us from how we’re digging deeper. After all, it’s not exactly to a realtor’s benefit to say, “You know, this mortgage payment could be 30-50% higher in a few years, and that’s not even counting maintenance or improvements. Can your income handle that?”

At the next layer of cynicism, I call all that a social critic’s excuse list, when the real problems are my irresponsibility, stupidity, and greed.

I’m still privileged beyond question. While I’m one of those on the shrinking iceberg of the United States’ middle class, I’m still there, with a roof over my head and a cushy mid-five-figure job and a credit score that even now manages to hover above average. My constant low-grade anxiety about debt and its impact on my future in no way compares to the kind of daily struggle that people of fewer means must contend with.

But I still have to figure out what the hell to do about it, before it’s too late.

I recently made a pledge to write daily, and to tackle this year’s NaNoWriMo. But maybe the imminent death of my savings account should be a call to action to pursue better habits of a financial nature instead, for my own sake and that of my family.

Review: WTF Is Wrong With Video Games?

A couple of entries back I mentioned having my brain tickled by an excerpt from WTF Is Wrong With Video Games: How a multi-billion-dollar creative industry refuses to grow up, by Phil Owen. Curious how much further the author’s premise developed in the book, I went ahead and bought it for my Kindle.

The book’s been brigaded with 1-star reviews, because the excerpt drew the attention and ire of the Internet’s gamer manbaby population. Sigh. There’s enough worthy thought in there that it doesn’t deserve that treatment, but it doesn’t shine as a stellar example of games criticism, either. I rated it three stars of five.

WTF has nine chapters, but divides conceptually into three parts:

  1. That exasperated grumble about AAA video games’ failures as art;
  2. A mini-memoir of Owen’s time working as a games journalist, serving as a light exposé of the games industry as a whole;
  3. A retrospective on the Mass Effect trilogy, the closest anything has come to satisfying Owen’s AAA-art-game itch.

It’s a shame that part 1 has gotten so much attention via that excerpt, because part 2 is the strongest stretch of the book, with some eye-opening anecdotes about games development and the gaming press. I’ll go further to say that if I’d been Owen’s editor (did he have one?), I’d have urged him to scrap parts 1 and 3 and unfold part 2 as the whole of the work. It could have come together really well, interweaving stories of Owen’s life and career with the arc of a few case-study games from initial concept to critical reception. Owen appears to know enough about the development of Uncharted 3 and Dragon Age: Inquisition, for example, to have spent much more time and word count on them. The book would still have been brigaded by Gators, because Owen rightly bears no love for GamerGate and that factors in his life story, but it would have made the book a better catch for those of us who don’t venerate hate mobs.

Part 3, a sort of extended Mass Effect 1-3 review occupying the longest chapter of the book, serves to show that Owen doesn’t hate video gaming universally. He praises the games’ storytelling and replayability, while continuing to highlight the design and writing choices he found incongruous, such as the seeming irrelevance of Mass Effect 2‘s plot to the trilogy’s overall arc. The chapter illustrates that Owen’s skillset remains in critique of individual works, and would have made a fine article on any of today’s big-name games writing sites.

That first part, though!

Owen’s premise, that AAA games don’t cohere as works of art, is a head-scratcher in that it’s trivially true. Of course they aren’t great art; they’re mass-market entertainment. You could as easily say that summer blockbuster popcorn action movies aren’t very good art–and in fact Owen goes there in one chapter, discussing the goofy disaster film San Andreas as a parallel example to his gripes about AAA gaming. Owen comes perilously close to recognizing that he’s barking up the wrong tree, mentioning in a couple of places that perhaps AAA games are designed to maximize addictive fun factor rather than to make thematic statements. If he’d recognized the merit of that and focused his attention there instead of on the art angle, he’d still have a strong critique to make: AAA games often suck at being fun, too! But he waves that away, taking the AAA industry’s occasional lip service to artistic aspiration at face value.

The paragraph that disappoints me the most with Owen’s approach, though, is this bit about indie games, from the introduction:

I’m also not going to delve too deeply into the realm of indies because there’s far too much variety there to make the sort of grand, sweeping statements I’ll be throwing down here. I can, however, confidently assert that the indie space has many of the same fundamental issues as the bigger budget projects (AAA), as that sphere is largely made up of the same kinds of people.

Owen’s dismissal of indie development makes me sad, because it’s in the avant garde of video gaming that he’s most likely to find what he’s looking for. Design the from top down, start to finish, with the purpose of delivering an artistic theme is exactly the sort of thing that altgames go for. Perhaps Owen’s experience with “indies” is limited to the likes of Braid, whose convoluted puzzles and collect-every-widget victory condition do no service whatsoever to its aim of deconstructing “save the damsel” storylines. In that case I can understand how his frustrations would be the same as with AAA games. It’s not a sufficient pool of experience to “confidently assert” anything, though, in that case, and assuming low-budget games have “the same fundamental issues” shakes out to be pretty nonsensical once he gets into discussion of AAA corporate structure and marketing.

I’d thus exhort Phil Owen: come over to the altgames side, we have what you’re looking for! Play some Twine games designed to enlighten cishet white dudes about the lived experiences of the marginalized, like Bloom or 12 Hours. Wade into some of the weird, political, artsy stuff that comes out of game jams. Widen your narrow focus, currently fixated on the $60+ shelf. You’ll wonder why you ever went looking for love in AAA places.

CDA 230, Feminism, and Provoking Thought

Earlier this week, freelance social justice writer Arthur Chu penned a piece for TechCrunch calling for the repeal of Section 230 of the Communications Decency Act. For those who aren’t tech law wonks, Section 230 establishes that platforms hosting user-created content are not liable for the things their users create. In other words, if somebody defames you on Facebook, you can sue the person who wrote whatever ugliness it was, but you can’t go after Facebook itself. According to Chu’s observations, the combination of Section 230’s protections plus the overall engagement economy of the Internet has created a cycle of perverse incentive for these platforms to turn a blind eye to abuse. They have no obligation to moderate their content, thanks to Section 230, and because hateful content generates clicks, shares, and ad revenue like any other kind of user content, they would cut into their own profits if they voluntarily shut such things down. So they let it all slide, making the Internet’s best-known content platforms (Facebook, Twitter, Reddit, etc.) staging grounds for hate campaigns that ruin lives.

The piece was pretty widely panned. Ken Levine of Popehat argued that far from protecting the targets of abuse Chu intended this measure to help, it would put lots of fresh ammunition in the hands of their attackers. Techdirt’s Mike Masnick pointed out that the civil redress Chu enshrines in his post tends to be abused to shut down marginalized voices far more often than it allows them to score victories over the establishment. Both of those articles spell out several other sound arguments about the problems Section 230 repeal would bring on; hit the links for the full blow-by-blow.

What I find interesting, though, is Chu’s response to the claim that without CDA 230, the Internet as we know it would not exist. The massive surge in liability would make any user-content-hosting platform untenable as a business. To this Chu has said: good! Let those things burn. Chu pictures, it seems, a much quieter Internet: no Twitter, no comments sections, no user-submitted product reviews. Everyone who wanted to publish material would need to do so using their own resources, assuming all responsibility and risk for whatever they put forth. WordPress, for example, could not host people’s blogs for them; you could download and use their blog-creation software, perhaps, but on your own server only. Alternatively, content platforms might exist, but their pace of output and growth would be a crawl: every piece of user-added material would need exhaustive top-down review, to the point of paranoia, before seeing the light of day.

Would that be better for marginalized people than what we have now?

I’m not convinced it would be. Certainly, abominations like GamerGate wouldn’t take off, without liability-shielded havens from which to launch their bile. SWATting and doxing would take a great deal more effort and secrecy to accomplish. Those would be good things! But without Twitter, we also wouldn’t have Black Twitter. There would be no YouTube to host Feminist Frequency‘s videos. Activist groups couldn’t organize rallies using events on Facebook or Google Plus. Overall, the rapidity with which good ideas spread today would hit a brick wall. I for one would not have come around to my current progressive views on abortion, same-sex marriage, etc. at anywhere near the speed I did, were I not constantly exposed to content currently possible under CDA 230.

I do give Chu credit, though, for putting this bit of tech orthodoxy to the test. I have techno-libertarian leanings on a few topics myself, as my thoughts on copyright evince, but I rank my feminism as a greater ideal than those. If it could be more convincingly shown that the structure of the Internet today is more destructive to the marginalized than it is helpful, then I would reconcile the dissonance of my past pro-Internet stances by abandoning them. If copyright really does help the little guy against the big, rather than the other way around as I’m currently convinced it does, then by golly I will be a copyright goon. Chu’s thoughts as I’ve seen them articulated so far don’t come anywhere close to prompting such a paradigm shift, but props to him for getting me to consider the possibility!