Category Archives: Folk Beliefs

Induction Pranks of Passage TTRPGs

The Informant

GL is a long time tabletop roleplaying game (TTRPG) player with years of experience as a Game Master (a special role in TTRPGs). When I first asked about Induction Pranks in TTRPGs, GL had some time to discuss with some other members of the community before our interview.

The Text

The informant reports a few different induction pranks and common shared experiences that qualifies someone as a member of the TTRPG community, distinctly differentiating two sets between GMs and players. For Game Masters, the common experience is dealing with the first problem player, a whole subset of narrative genres emerging from this experience can be found on the subreddit r/RPGHorrorStories. The informant cites chaotic and evil player characters, which is a distinct tradition of D&D alignment stemming from Original Dungeons and Dragons. When he exchanges stories with other GMs, while telling success stories can be fun, tales of how terrible a particular player was to work with is an effective way of relating to each other. For players, while the informant reports that the community is generally averse to gatekeeping in recent years due to the nerdy and niche reputation and history the game has, he recounts how older players in the OSR community will put new players through the “death funnel,” a meat grinder dungeon that will kill several player characters to get the player accustommed to the brutal game style of older games. We discussed how this reflects a cultural shift in the TTRPG landscape in the modern age where players become more attached to their characters and think of themselves as the hero of the story whereas older D&D is more about the dungeon crawl, with any given character not expected to live through the story.

We then talked about unique signifers of the TTRPG player identity, such as maps and miniatures, which led to our discussion of how conversely, despite being a “tabletop” game, most TTRPGs can be played without a map or grid or any miniatures at all with the “theater of mind,” which we agreed was very unique to TTRPGs as wargames tend to rely on a grid or map and the miniature sets. Extending from that, we discussed how owning a set of dice can identify a TTRPG player, particular the 20-sided dice, which is hardly ever used for any other game and iconic to D&D. If someone owns a cohesive themed set of dice from 4-sided to 6, 8, 10, 12, and 20, then that is a sure certain sign of a TTRPG player. In a way, the moment a player buys their own set of dice instead of borrowing someone else’s indicates a commitment and thus induction to the community. The other example he talked about was creating one’s own first character, which players nowadays are more likely to be attached to as mentioned earlier. Even though the character may never be played in an actual game, a TTRPG player can likely be identified by their excitement to share their character ideas, character sheet build, or even stories involving that character from a game.

Analysis

This was a particularly interview as the informant came prepared, giving a blason populaire about his own ingroup of fellow GMs and particularly problematic players who play chaotic and evil characters, citing a specific experience that identifies a particular community. Older players also have an “induction prank” for newer players when playing older systems to shatter their idea of TTRPGs before welcoming them to the experience, but it’s also interesting to note that this hobby doesn’t try to gatekeep newcomers with anything that could be qualified as hazing. Aside from the “death funnel” and Gary Gygax’s Tomb of Annihilation dungeon designed to kill player characters, we both thought of a particular video as an another example of this “induction prank” in D&D: https://www.youtube.com/watch?v=OBmNThMZJ1U

“Off record,” he joked that the real hazing is letting new players play 5th edition (a particularly divisve version of the game he dislikes but is otherwise a popular gateway game), but he notes that many other players in the community would disagree with the sentiment of the joke. Noting the uniqueness of TTRPG dice sets, a rite of passage presents itself in the form of buying the first set of dice, an example of Stuart Hall’s reception with the expression of community membership identity performance via consumerism. We laughed about how cheap it is to actually buy a dice set (you can get like a pack of 10 sets of 5 dollars), but at the same time, nobody else would bother with buying such a set of dice.

Less materialistic indications of membership are player characters, where a newcomer exploring the hobby might borrow a prebuilt character while TTRPG players committed to the hobby will not only have the knowledge to build their own characters but be actively invested in them as a proxy of themselves that they would like to roleplay as. In a sense, this is akin to a fantastical identity localized within this particular hobby or at a particular table, and modern players who focus more on the epic narrative of a band of heroes on an adventure invested in the safety and prosperity of their characters as an extension of the performed identity of the self. This is comparable to the process of an initiation ritual for community membership.

TTRPG Dice Superstitions and Rituals

The Informant

E.T. is a long-time tabletop roleplaying game (TTRPG) hobbyist and player who has played in several games at real life tables using real physical dice that must be tossed by hand as opposed to digital random number generators. TTRPGs rely on sets of dice of various face sizes in

Text

Amongst E.T.’s collection of dice sets include favored dice sets such as his “pansexual dice.” He insists on carrying the dice, or else “they’ll misbehave.” He “trains” his dice, ritualistically pulling them out one at a time, grouping and categorizing them by face number. Then, all the die are placed highest number up to condition them to roll that number more in the future. He notes that he does not utilize “dice jail” that often, only when a particular dice is especially egregious for a session. Although he reports that trained dice tend not to perform that poorly, the pansexual dice notably acts up every now and then. He insists that training dice work due to the estimated measurement comparison where his digital dice underperform compared to his trained physical dice.

E.T. has a cat that passed away a couple years back, and he uses her food bowl as the “dice jail” for misbehaving dice. The cat had no quality that would help the dice rehabilitate, but it’s a sentimental use for the bowl he’s held onto since. If he’s hosting a game session with players he is not fond of, he will give them dice that have a history of poor performance. Apparently, it is necessary to keep them in specific bags along with charms for “positive vibes.” The favorite dice gets a more spacious satin satch instead of the usual velvet one. He also reports a friend and fellow TTRPG player who puts dice in a mason jar under the full moon to absorb of the power of the moon. This can be either to cleanse unlucky dice or to bless dice.

Analysis

Dice rituals and magic can be fairly easily categorized as Frazer’s sympathetic magic, particularly contageous magic that associates good luck with particular sets of dice. The process of trying to enchant dice by imbuing it with moonlight is contageous magic that attempts to rub off the cosmic force onto the statistical random number generator by association. The idea that dice can be trained to roll higher numbers simply by “conditioning” them with deliberate face placement as a ritual similarly hopes that the time spent on the face with the biggest number will persist in future uses of the dice. Conversely, dice with historically bad luck becomes stuck with the contageous misfortune until a conversion ritual is performed, such as with the mason jar and moonlight. As a fantasy roleplay game, the medium itself lends itself towards players who are inclined and willing to partake in magical and superstitious practices, if not for genuinely belief, at least for fun and roleplay.

Harvard River Run – Ritual

Nationality: American
Age: 28
Occupation: Author
Residence: Long Beach
Language: English

Ritual: Harvard River Run

Context: “As a Harvard freshman, after living in what’s known as the ‘Freshmen Yard’ for a semester, we had to choose a ‘blocking group’ which was basically a group of 1-5 other people who you were agreeing to live with in one place for the rest of your time at Harvard. After choosing your group, you’re entered into the housing lottery, which determines where you and your group are housed. There are river houses, which are the most coveted because they’re much grander than the boring yard houses, and they sit right next to the Charles river, hence the name. So, in an attempt to appease what everyone called the ‘housing gods,’ freshmen will do the river run the night before housing day, which is when everyone finds out what house they got. For the river run, you get together with your blockmates, suit up, and some people will wear ridiculous outfits but most people just try to look as nonchalant as possible because if the security guards catch you trying to do this, they will kick you out. The goal of the run itself is to go from river house to river house, taking a shot in each house, usually in the room of an upperclassman you know who opens the door for you, but as long as you take the shot on the house’s premises you’re fine. The legend has it that if you successfully take a shot at each house without getting caught, you guarantee yourself a river house. My block successfully completed the run and was placed into a river house the next day so I guess there’s some truth to it.

Analysis: College is weird. Every school has their own traditions and rituals that seem utterly ridiculous to just about everyone other than the actual students of a given school. And maybe I’m wrong, but based on everything I’ve heard about various schools, it seems like the prestige of a school is directly correlated to the strangeness of said traditions and rituals. Ivy leagues, generally being in the upper echelon of prestige, always seem to be the weirdest, but I think that adds to the overall mythos they possess. Why are a bunch of highly intelligent and ambitious students running from house to house, drinking an ungodly amount of alcohol along the way? To appease the housing gods, of course. It’s a completely absurd idea, but at the same time, it’s hilariously fascinating. The fact that nearly every freshman participates in such a strange ritual speaks to the universities’ culture, as just based on what I’ve heard from my informant, Harvard has a very unique and unified culture among the student body. And for the ritual to be conducted yearly by every incoming class illustrates just how strong folklore like this can be.

La Mordida

Nationality: Mexican American
Age: 21
Occupation: Student
Residence: San Francisco
Language: Spanish and English

Text: “In my family, when it’s your birthday, everyone sings the ‘Happy Birthday’ song and then starts shouting, ‘¡Mordida! ¡Mordida!,’ which means bite. That’s when you are supposed to take the first bite of cake, but you are not allowed to use your hands. And as you are leaning in to take the bite, someone, usually my dad, shoves your face into the cake. Sure, it’s messy and your makeup gets ruined, but you’ve grown up with it, so you expect it. You can’t get mad at it; it’s tradition.”

Context: My informant told me this about this life cycle ritual, which is something her family does at every birthday celebration, no matter the age of the person. Even if you are turning 1 year or 90 years old. She first experienced it when she turned 1, and she can’t remember, but there is photo evidence of it. She recalls her first memory of it being around five years old, and her older brother did it to her. She emphasized that while it can be a surprise, it’s not seen as mean or rude. Instead, it’s a sign of affection. She associates this tradition with joy, family bonding, and humor. 

She learned this tradition from her parents and grandparents, who grew up practicing it in Mexico. Getting your face smashed into the cake is a larger constellation of birthday customs that include singing “Las Mañanitas” and having a piñata.

Interpretation: La Mordida is a playful, semi-ritualized disruption of a special moment. While it may appear aggressive to outsiders, the act of smashing someone’s face into a birthday cake works as an affectionate hazing, signaling inclusion into the family and community. It shows us the values of humor, resilience, and shared experience that are important in Mexican and Mexican American family structures. 

The word “mordida” literally means “bite,” but in this context, it’s a rite of passage. Taking a bite that isn’t graceful but instead messy is both funny and intimate. It shows there is a deep cultural heritage to younger generations through memories. They don’t watch the tradition; they experience it; they feel it on their faces.

Las Posadas

Nationality: Mexican American
Age: 23
Occupation: Supervisor
Residence: Los Angeles
Language: English and Spanish

Text: “Every December, my family would take a trip to Jalisco, Mexico, from where we are from. For nine nights starting from the 16th to the 24th, we do Las Posadas. It starts with a procession, where kids and adults carry candles, sing songs, and walk from house to house, asking for shelter just like Mary and Joseph did. At each house, they will deny us entry until we get to the last house, and we all gather to pray, sing more songs, and eat food like tamales and pan dulce. The last night is the biggest; there’s a piñata usually shaped like a star and a lot of fireworks and kids running around playing games.” 

Context: My informant told me about this ritual that she does every year. As a kid, she started participating, dressing up as an angel, but now she helps her mom organize the singing and food. Las Posadas are elaborate with actors for Mary and Joseph and scripted songs. 

Interpretation: Las Posadas is a ritual that transforms sacred narrative into a performance. This ritual is rooted in Catholic tradition but shaped by local Mexican customs; it reenacts Mary and Joseph’s search for lodging as a form of communal empathy. The nine nights reflect both religious devotion and a buildup of community. The use of candles, song, food, and movement through space blends sensory experience with spiritual meaning, making the tradition memorable and multi-generational. The piñata is in the shape of a star, ties religious symbolism, and is indigenous.