(Originally published on 26/11/18 at JRPGsaredead.fyi)
Often – not always, but in the vast majority of cases – you
read a JRPG best by looking at the journeys the characters take in it. Not any
kind of metaphorical journeys, but the literal movements through space, and the
identities of the places they move towards or away from.
Mikhail Bakhtin gives us the idea of the chronotope, the time-place, originally
as a way of looking at and classifying the novel. He says, rightly, that
advanced physics tells us that space and time are inseparable, and rightly
again that they are inseparable in the novel (the physics is almost irrelevant
to this claim; it could just as easily be made in terms of the structure of
prose itself, but it would be hypocritical of me to condemn others for indulging
in physics metaphors).
The point is this: when something happens, it happens in a time and
place, a place-in-time. So for example, of the road, Bakhtin writes:
“Encounters in a novel usually take place “on the road.” The
road is a particularly good place for random encounters. On the road (“the high
road”), the spatial and temporal paths of the most varied people –
representatives of all social classes, estates, religions, nationalities, ages
– intersect at one spatial and temporal point. People who are normally kept
separate by social and spatial distance can accidentally meet; any contrast may
crop up, the most various fates may collide and interweave with one another…
The chronotope of the road is both a point of new departures and a place for
events to find their denouement. Time, as it were, fuses together with space
and flows in it (forming the road); this is the source of the rich metaphorical
expansion on the image of the road as a course: “the course of a life,” “to set
out on a new course,” “the course of history” and so on; varied and
multi-leveled are the ways in which road is turned into a metaphor, but its
fundamental pivot is the flow of time.”(he wrote this in about 1937, and yet… ‘random encounters’;
‘the high road’. This translation is by Michael Holquist, from 1981, of a
collection of Bakhtin’s essays published in 1975)
The configuration of concrete time and place described in
the prose of a novel is not a metaphor for the human, psychological or
aesthetic reality; rather it is the other way round. Arrange time and space in
a particular way, and what you get is a meaning-structure.
If this goes for novels, in which the author’s work is bound
by the reader’s willingness to play along with the prose, it goes much more so
for any game that literally creates a spacetime (so-called ‘virtual’ spaces –
spacetimes - are actual concrete spaces; they have every property of the space
we exist in except for a privileged relationship to us). The majority of what
are conventionally called ‘video games’ are pocket spacetimes (not, it must be
clarified, pocket universes but pockets of discreet spacetime within a
universe).
A journey is not quite a chronotope. Genealogically,
videogame journeys inherit more from dance movements than from the novel,
though what distinguishes a videogame journey from all but the most explicitly
narrativized choreographies is that a journey passes through and responds to
chronotopes. The home village; the local cave; the burned-down home village –
the classic JRPG journey begins with this curlicue of place-moments. It
continues in a series of similar, but expanding, loops, town, dungeon,
transformed town, and outward again until the world is encircled.
Final Fantasy XIII
doesn’t share in the archetypal JRPG journey structure, but it is,
nevertheless, essential to read it through its journeys. These offer a much
more compelling understanding of its structure than the
hills
and lines of its ludic resistances, which locate its major turning points
in the confrontations with its chief villain, Barthandelus, at the ends of
chapters 9, 11 and 13.
Final Fantasy XIII
is a story in three parts, but the
three parts are journeys, ending respectively with chapter 7, part-way through
chapter 11 (Dahaka marks the last boss of this journey, though not its end) and
the end of the game.
The first journey is Hope’s, his hike from the traumatic
loss of his mother in the Hanging Edge sequence in the game’s opening to his
home in Palumpolum. The second takes Vanille from her confession to Sazh at
Nautilus to the ghost town of Oerba. The third brings all the l’Cie back to their
maker, Orphan.
Final Fantasy XIII,
then, is a game about journeys home. Home, or rather the homecoming, is a distinctive chronotope, as is the way home. The homecoming concerns
the entry of a person into a space, and always a tension between the two; there
are joyous homecomings, in which a tension is purely released, but these are
relatively rare. More common are frictions of varying levels of anger,
suspicion and alienation.
Home makes the unbearable inescapable. The familiarity of
home strips away the ambiguities and crises of the wilderness, the distractions
from underlying incompatibilities and conflicts.
The way home is
always arduous. There are no easy journeys home – home, in a sense, is the
place that is hard to get to. Partly this is because the journey home is
symbolically counter to the flow of time. It is antientropic.
Hope’s journey goes through the following locations:
- The Hanging Edge, which is both a warzone at the start of
the game, and the fragmentary remains of where the shell of Cocoon was
shattered during an ancient war; a space consisting primarily of a spiderweb of
bridges many of which collapse in the fighting.
- Lake Bresha, frozen by the resolution of events in the
Hanging Edge; freezing being the bluntest symbol of the arrest of entropy or
disorder.
- The Vile Peaks, a mountainous and confusing junkyard of
antiquated military equipment. Frozen in time in a different sense, but
nevertheless symbolically the end of a civilisation.
- The Gapra Whitewood, a closed nature reserve where wild
beasts are tamed for military use, but in a state of decay such that some of
the beasts are loose, including the ‘tamed’ Aster Protoflorian (a creature so
clearly symbolic of nature that it frequently gets compared to Bulbasaur).
- The Palumpolum subterrain, a clinical and slightly dreamlike
laboratory environment in which a primal fal’cie somehow generates sustenance
for the city; this marks the crossing from chaotic nature to civilisation,
first entered through a waste pipe where material is usually understood as
flowing in the opposite direction.
- And finally Palumpolum city itself, an urban environment
almost indistinguishable from any number of real-world cities. It might be
tempting to say that Palumpolum, being a city, is more chaotic than its
pristine subterrain, but it is also much more familiar, less fantastical, and
this, too, in the countertemporal sequence of the way home, is effectively antientropic.
Hope moves from a chaos that is traumatic but pacifying (it
renders passive – Hope can do nothing to save his mother) towards an order
which stifles until explosive action becomes inevitable. When Hope lashes out
at Snow, it is because, close to home, there is no longer space to hide the
truth. It is inevitable that Snow will discover that his victim, Nora, is
Hope’s mother, when Hope actually reaches his father; Hope has less and less
room to dissemble his feelings.
What home provides to Hope, then, is actually a denial. It
is hard to describe what is denied without terms like ‘convenient fictions’ or
‘ways out’ that make him sound weak and non-confrontational. To be more
empathetic, we might say it denies him the possibility of healing without
force, in the same way that a steam engine’s boiler denies the heated water the
possibility of release without driving the pistons.
When I began my transition, I came out to my family a month
before I was due to spend the Christmas holiday week with them. I came out to
them then because coming out was inevitable; I could not have gone home without
them knowing, and leaving it any longer could only have made the process more
intense. An ambiguity in which I had existed for twenty-eight years was
squashed flat. In the home – in a house in which I had never lived or grown, my
parents having moved from the last building in which I had lived with them some years earlier – I felt palpably the absence of
the expected returner, the son that ambiguity had allowed to appear for so
long, whose absence could no longer be overlooked; just as Nora’s absence could
not be overlooked once Hope crossed the threshold of his home, alone.
Vanille’s journey is a different kind of regression
sequence. It begins in Nautilus, a land of fantasy and leisure, and thus a
place of play, which is to say a place of life. To be precise, though, its
absolute beginning is not the start of the Nautilus sequence but its climax,
the moment at which her guilt is forced to the surface and she admits to Sazh
her role in Dajh’s fate. It’s the closest to honesty, to accountability – to
genuine vulnerability – that she comes until almost the end of the game; and
because of that, it is perhaps her deepest and most meaningful act of agency.
From there, it is Vanille’s – and the party’s – agency that
regresses. In the next chapter, their acts of self-determination take a more
conventionally narrative mode: the defiance of a dramatic jailbreak aboard the
Palamecia. This makes demands of their courage and determination, and is a
clear moral assertion, but there’s no openness to it, no ambiguity. It is
heroes as unstoppable force, authority as movable object.
From there the next step backwards is to the Fifth Ark,
where the party explores an ancient ruin that has been set up to test them. In
a sense they challenge themselves, but while they maintain their hostility to
the force that has determined their environment, they never confront it
directly.
The descent to Pulse robs the party of an imminent authority
to define themselves against or in contrast to; instead there is only a world
coded as ‘natural’, unstructured. Of course there is no such thing as a world
with this feature, but the characters don’t have time to consider that. They
become cast as explorers, which is the most suspect form of agency, the most
dangerous.
Fortunately this phase doesn’t last; you emerge onto the
Archylte Steppe to find an environment commendably resistant to exploration.
The party are far too weak to conquer this territory. The options are to press
ahead, fleeing from almost everything and arriving at the next areas
underlevelled and underprepared, or follow the daisychain of sidequests
provided by the Cie’th Stones, simple objectives involving a journey to a
particular set-piece combat encounter.
Here at last, the agency of the characters decays to a level
that can actually be modelled in the affordances of the software. The player
can choose, but only whether to respond to pleading instructions or not. After
the first fifteen or so hunts, though, there is really only the onward journey,
which disappears into the strictly linear caves of the Mah’habara Subterra and
Sullya Springs.
At Taejin’s tower, the sidequest pattern reemerges, but here
there is no choice; each assignment must
be completed in order to progress, since the party by themselves are powerless
against Dahaka. Then, finally, from the summit of the tower and over the corpse
of the monster, you see your destination, and it is void. Oerba is gone; it is
the negation of agency.
Home – especially in the homecoming – has this unrecoverable
quality. One never actually returns to the home one has left. This is what
makes it impossible for Final Fantasy to ‘come home’, to ‘return’. Home is not
only the space of childhood, it is the space of lost childhood. There can be no home without this sense of loss and
of grasping at what is lost.
That Christmas, I almost gave up after two nights’ stay. I’d
originally planned to stay through New Year, a couple of weeks, but on the
afternoon of the second day my family went out for a walk and I found myself
checking train times, planning to leave ‘home’ and return to my own flat. My
nerve broke; instead I went out for a walk by myself, hoping to clear my head
and promising myself that if my folks were still out by the time I got home I’d
leave.
In the end I stayed five days and then spent New Years
alone.
The final journey of FFXIII
brings the l’Cie back to Cocoon, to a location literally called ‘Orphan’s
Cradle’, to a third confrontation with Barthandelus who then merges with the
fal’cie Orphan to produce a creature that is visually father, mother and child
in one. There could be no clearer confrontation with parentality.
Final Fantasy XIII
is a game about fate and destiny, and whether meaningful resistance to the path
that has been laid out for you is possible. The heroes are plucked from their
lives arbitrarily by gods to serve particular purposes, then led, manipulated
and tricked into fulfilling those purposes without ever really understanding
what is going on.
Home, then, is the space of the parent’s image of the child.
These images are unavoidable – even the most saintly parent could not refrain
from imagining futures for their child for the twenty-plus years it takes a new
human to begin making their own. But to even have such an image makes dissonance
unavoidable – we are never immune to or in control of our passing thoughts. I
think, What if my child became a doctor?
And then when they declare an intention to be a teacher, or lawyer, or artist,
instead, neither detachment nor compassion can completely smother the clash
under my response.
In Final Fantasy XIII,
of course, the ‘parent’ is an apocalyptic force intent on sacrificing all human
life to recall its own parent out of a desperate and insatiable sense of
abandonment. That few parents literally try to commit their children to death
cults should neither lead us to ignore the multidimensional richness of the
metaphor nor to overlook the close and traumatic relationship between all the
other ways our parents try to force us into their moulds and the most extreme
examples.
To come home is to be forced into this confrontation. To be
at home is to live with it. And it exists not only at the level of individual
families but also at the level of the community, the state, the dominant
culture – the ‘home country’. For many, especially for young people, especially
in this economy, there is no escape at all.
Fuck your homes. At least I had somewhere else to go to if I
decided I had to leave. I walked up onto the canal path behind my parents’
house, thinking about what the repercussions would be if I did – at age 28,
mind – finally run away from home. It was one of those glass-clear, freezing
winter days where even the sunlight feels cold.
I don’t remember what I actually thought, what process of
reasoning I followed. I do remember that I was listening to
a new
album by a friend. I followed the canal west for a while then turned back
to get the low afternoon sun out of my eyes. Track five, my favourite on the
album, played. I won’t air a friend’s dirty laundry except to say the album
came from a place of deep personal crisis. Track five ends with a desperate,
jackhammer refrain:
The night seems like
it won’t come
The night seems like
it won’t come
The night seems like
it won’t come
The sun was setting; night was on its way. But home is a
space of warmth and light in winter, artificially postponing the night. I slept
a lot and stayed in bed as much as possible the rest of my stay.
Fuck your homes, demanding so much of us and denying us even
the respite of oblivion in sleep and darkness.
In FFXIII, Fang
and Vanille do at least get that from their confrontation with their father.
So, too, in a sense, does Lightning, although her respite opens up the
complexities of the sequels. Fang and Vanille just get to sleep, a queer couple
in a sanctuary only accomplished by the smashing of home and parentage.
Fuck your homes, that kill so many of us in that same
confrontation.
Fuck your homes.
Fuck your homes.
