This is a fairly approachable academic work (despite its publication in 1930s) that shows how play is the basis of culture and society. Huizinga does this through a few different lenses including a fascinating chapter that proves this basis through etymological connection alone. It's not too long so while he goes sufficiently deep, it never felt dry. Overall, worth reading if you have an interest in origins of human culture.

The audiobook is not great. The reader cannot pronounce any of the German or Dutch, which is distracting because there's so much German and Dutch! After all, it's a book with a chapter on etymology and is a translation from Dutch and German.

Read for class. Interesting concepts about play. Unfortunately filled with anthropological racism that defined European scholarship at the time.

I would never pick up this book if it wasn't for the play book, I've really underestiamted how play is the fundamental force of culture. Life starts with toys!

ne pada mi napamet da zvjezdicama ocjenujem sociolosku studiju jer sam samo mala i glupa ALI SVAKA CAST NA SVEMU IKAD

His metaphor of the magic circle of game playing is useful, and it is interesting to think about how various aspects of life are really a kind of play (or have game-like parts). The execution, especially in later chapters, leaves something to be desired - he often relies on untranslated Greek to make some (to me) unconvincing linguistic point. Honestly I did not get much value here past the first chapter, and skimmed the back half. But that first chapter has been greatly influential and is certainly worth reading!

Spend time on it if you like, but game studies should move on from Huizinga. This book is essentially reactionary fanfic for white supremacists masquerading as scholarship, saddled on the myth of human progress.

1) ''Play is older than culture, for culture, however inadequately defined, always presupposes human society, and animals have not waited for man to teach them their playing.''

2) ''As a culture proceeds, either progressing or regressing, the original relationship we have postulated between play and non-play does not remain static. As a rule the play-element gradually recedes into the background, being absorbed for the most part in the sacred sphere. The remainder crystallizes as knowledge: folklore, poetry, philosophy, or in the various forms of judicial and social life.''

3) ''All knowledge---and this naturally includes philosophy---is polemical by nature, and polemics cannot be divorced from agonistics. Epochs in which great new treasures of the mind come to tlight are generally epochs of violent controversy. Such was the 17th century, when Natural Science underwent a glorious efflorescence coinciding with the weakening of authority and antiquity, and the decay of faith. Everything is taking up new positions; camps and factions fill the scene. You have to be for Descartes or against him, for or against Newton, 'les modernes', 'les anciens', the flattening of the earth at the poles, inoculation, etc.''

4) ''It has not been difficult to show that a certain play-factor was extremely active all through the cultural process and that it produces many of the fundamental forms of social life. The spirit of playful competition is, as a social impulse, older than culture itself and pervades all life like a veritable ferment. Ritual grew up in sacred play; poetry was born in play and nourished on play; music and dancing were pure play. Wisdom and philosophy found expression in words and forms derived from religious contests. The rules of warfare, the conventions of noble living were build up on play-patterns. We have to conclude, therefore, that civilization is, in its earliest phases, played. It does not come from play like a babe detaching itself from the womb: it arises in and as play, and never leaves it.''

5) ''So that by a devious route we have reached the following conclusion: real civilization cannot exist in the absence of a certain play-element, for civilization presupposes limitation and mastery of the self, the ability not to convuse its own tendencies with the ultimate and highest goal, but to understand that it is enclosed within certain bounds freely accepted. Civilization will, in a sense, always be played according to certain rules, and true civilization will always demand fair play. Fair play is nothing less than good faith expressed in play terms. Hence the cheat or the spoil-sport shatters civilization itself. To be a sound culture-creating force this play-element must be pure. It must not consist in the darkening or debasing of standards set up by reason, faith or humanity. It must not be a false seeming, a masking of political purposes behind the illusion of genuine play-forms. True play knows no propaganda; its aim is in itself, and its familiar spirit is happy inspiration.''

yet again, i'm brought back to this book.