This interview is with my friend Tony Chatman, a speaker and a corporate relationship specialist who works with organizations to create a more healthy and inclusive culture. As an uprising galvanizes the United States in response to police killing unarmed Black Americans like Breonna Taylor and George Floyd, Tony speaks to me about unconscious and implicit bias, and the psychology of police brutality. This post’s crowdfunding proceeds go to bail funds and racial justice organizations across the United States.

Seeing my friends and acquaintances struggle to explain why we feel so strongly about orcs to people who vehemently disagree, I thought I'd try rephrasing my orcticles’ most important point in language which both sides—since evidently now there are sides—could accept.

This article discusses cultural appropriation. More precisely, it discusses discussions about cultural appropriation, which stress me out more than any other cultural consulting topic. The question of whether a given expression is or is not cultural appropriation, and the corollary question of whether cultural appropriation is even real or not, tends to polarize and ossify conversations between otherwise like-minded people. But what if we reframed the conversation? What if we talked about the same content, but we broke the topic of cultural appropriation down into its component parts: the distinct power dynamics, patterns, and consequences of each individual cultural exchange? What if we talked about cultural appropriation without deciding whether something is cultural appropriation or not? Does that still count as talking about cultural appropriation? Let’s find out.

This article discusses how Asian martial arts stereotypes fit into orientalist dynamics, in which the Western gaze rewrites and reduces Asian experience to a cool violent thing for white consumption. I also point out how imperialist, exploitative attitudes complicate real-world martial arts practice. Finally, we’ll go over practical guidelines for representing Asian martial culture in your creative work. You’ll leave this article prepared not only to avoid racism, but also to craft stronger martial arts stories in general.

Religion suffuses role-playing’s most basic structure: the adventuring party with a fighter, thief, wizard, and cleric. Fantasy mainstays like demons, dragons, heavens and hells, pantheons, diverse monsters, and magic originate in religious lore. The decisions people make without thinking about their cosmology carry ideological weight that validates some demographics and denies others—and not even just in terms of religious identity. This article is a toolkit to help creators and players of games and fiction build religious characters and organizations, portray them with fairness and respect, and draw on real-world lessons to craft fictional religions which sing.

This is the complement to my previous article, “Orcs, Britons, and the Martial Race Myth, Part I: A Species Built for Racial Terror.” In the previous article, we learned how racist myths from the British academy and army fueled JRR Tolkien’s creation of orcs as an analogue for Asian people. Today I want to look at what happens to orcs as we follow 蓝什么灯vip破解版 influence into modern media. When Dungeons & Dragons and its descendants introduced orcs to the United States of America, orcs gained new ethnic dimensions and encountered new and visceral depths of criminalization and dehumanization. In the conclusion to this piece, I suggest several new directions in which gamers of all ethnicities might take the orcs they design or play, to rework this symbol of racist degeneracy into the vanguard of decolonization.

If you attend panels or presentations, ever, I need you to read this article because, best case scenario, I need you to help protect me from “less of a question, more of a comment” guy. Worst case scenario, you are “less of a question, more of a comment” guy. Let’s talk about panels in general, panels about diversity and identity topics in particular, and how you as an audience member can make choices and ask questions which improve that experience for both panelists and audience. I’ll also answer some questions we both did and didn’t get to at PAX East’s “Designing Asian Settings and Themes in Analog Games” panel.

This is a story about a racist role-playing game I encountered at lanter 专业版安卓破解版. This game exemplifies how racist expressions draw on public-facing and commercially available cultural expressions: in this case food, cinema, and sport. It is also a story about the man who designed and facilitated the game, but I wish it didn’t have to be. I want to focus on lanter 专业版安卓破解版, because he now realizes the thing he made harms Asians and he wants to improve.

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I’m back from Dreamation. It went well, really, but damn was there a lot of racism. My hero Clio Yun-su Davis graciously agreed to talk with me about their intense, exhausting experiences with racism at this convention and elsewhere. Content warnings: racism, elder abuse.

I get this question more frequently than any other in my professional and gaming life. I get it almost exclusively from white folks, since gaming’s Eurocentrism requires people of color to play outside their race most of the time. My answer is emphatically yes, but please study how to do it. Here’s why and how.

This is the first installment of a two-article series about the racist origins, nature, and ramifications of orcs, a malevolent humanoid species from English author John Ronald Reuel Tolkien’s Middle-earth fantasy setting. I started researching this article with the hypothesis that a collection of negative assumptions about people of color in general, common among the British of Tolkien’s time, gave rise to orcs. I was wrong. Drawing on the most hateful stereotypes he knew, JRR Tolkien explicitly and purposefully crafted orcs as a detrimental depiction of Asian people specifically. Part I, below, traces the long histories of the racist fears and ideologies which motivated Tolkien. Part II will explore how later fantasists have adapted the orcish concept to express different harmful cultural stereotypes; and draw parallels between the challenges of rehabilitating orcs’ portrayals and of decolonizing one’s own relationship to one’s cultural stereotypes.

If you’re a new arrival from the past couple days and you want to hear me say things to more people, here are some more interviews for you to enjoy.

I hope you enjoyed lan灯破解百度云 of my series on Thousand Arrows, sensitivity, and respect. Here, Part II addresses issues specific to our 900-backer stretch goal, “Dragon King’s Gambit.” In this campaign, a sea monster attack in December 1592 forces the Imjin War’s Chinese, Korean, and Japanese combatants to work together against a common enemy. It draws on historical, literary, and religious sources: I wouldn’t call it fantasy, but it features folkloric and legendary entities important to East Asian religious practice.

While we’re unlikely to unlock DKG, its subject matter has generated some concern above and beyond the core game. My previous post on best practices for historical gaming governs my take on the Imjin War. But I want to go a little further and break down some of the reasons why folks might worry more about DKG than about core Thousand Arrows, as well as why I think DKG is important nonetheless.

I’d like to share some principles I follow when I work with historical and real-world settings, either in play or in design. For shorthand, I’m going to refer to them as “historical,” but many of these principles also apply to games set on contemporary Earth. This article refers to choices I made in Thousand Arrows, but it isn’t really about Thousand Arrows, so you still get a proper Imjin War-focused Part II later on.

So, 蓝1灯破解版百度云 is on Kickstarter! Thousand Arrows is a tabletop role-playing game about samurai action and tragedy in the Japanese Warring States Period, powered by the Apocalypse. I’ve gotten some questions from the Internet about sensitivity, respect, and appropriation in the game. I’ve broken my answers into what I project to be two blog posts. This first one addresses issues which affect the core game of Thousand Arrows.

The Giant Robot of Offense is a framework for creating content which won’t harm people. I use it for role-playing games, but it applies to any media which generate participatory elements (including cosplay and fanfiction). Think of your creation as a giant badass anime robot you’re building. Here’s how to make media, and/or build a robot, which won’t harm anyone except for bad guys in giant rubber suits.