Category Archives: general

Gacha Gaming Luck Rituals

The Informant

CM is a long-time gacha player who players multiple different gacha games and stays up to date in the community news of gacha games he doesn’t even play. The informant admits to doing one of the following rituals in the past, having played the game genre since he was 13.

The Text

“Gacha” games are a from of video games that involve a “gacha” element, deriving from the Japanese toy-capsule vending machines of gachapon, in which rewards are drawn through lottery as a monetization system. As a very luck-based system, it lends itself to superstitions and magical rituals, particularly when players are investing their in-game resources into “pulling” for gacha. Most gacha games tend to sell particularly desireable limited characters or equipment, and the lottery mechanic incentivizes players to quite literally perform summoning rituals to “pull” the right character or equipment.

According to the informant, there are two big ways to perform a luck ritual in gacha community. In the past, one method was to change your social media profile picture (Discord, X, etc.) to the target character before you pulled for them. Other people draw summoning circles, placing the phone in the middle of the diagram with merch on the periphery. Some people would assemble entire shrines in dedication of the target character before they roll. The informant recalls an episode where a particular player put their phone into a circle of salt to keep away bad luck before rolling.

In Grand Blue Fantasy, a particular gacha game, the most incentivized way to pull would be to pull 300 pulls at once for an incentivized reward, and you must play a song, like related to the target character, on loop as the game rolls through the 300 pulls. If the player ever repeats a song used for a previous character, the rolls would be atrocious, from an anecdote. The informant also recounts a method where the player would go to a specific location important to the target character or have related characters active in the party while pulling for the character.

Analysis

What I find most interesting about this ritual is the homeopathic nature of summoning for a fictional character, as described by Frazer’s sympathetic magic, despite the target of the homeopathic connection being completely fictional. This operates off the belief that the target character will be bound to other characters, locations, and merchandise that have a connection to them. Setting one’s public profile picture also morphs the player’s cyborg identity to be closer to that of the character, again evoking a homeopathic bond. Because the user’s are invested in the characters and want them to “come home” to their account, they will perform rituals to improve their odds, especially as losing to the lottery odds can be quite costly to an account, forcing the player to either pay for more rolls or miss out on the character. As many gacha games sell their characters through story, the narratives the players experienced with the target character also incentivizes their investment on pulling for the target character, going as far as to perform rituals to better their luck when rolling.

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.

Seollal (Korean New Year)

Text:

Seollal is the first day of the Lunar New Year in Korea. On Seollal, you bow to your elders, play games, and visit your hometowns. Seollal(설날) is the Korean New Year, usually falling in mid-February. It is one of Korea’s biggest holidays, with many people taking several days off of work to spend time with families. Often, people travel back to their hometowns or visit family members/in-laws. There is also a ritual called sebae(세배), where people bow deeply before their elders and wish them a happy new year and good fortune, and in turn the elders give them money in envelopes.

Context:

The informant, having lived in Korea their whole life, participated in Seollal every year. At first, they were the ones to bow to their elders and receive money, but as they grew older, they began to be the ones to sit as their younger family relatives bowed.

Interpretation:

There is a lot of emphasis on filial piety, and more than that, respect for your elders and your ancestors. For example, you lay out food for your ancestors at the table or a memorial/shrine. I feel like there is a major emphasis on Confucian piety in Korean culture, as well as a reminder of the strength found in community. When you bow to your elders on Seollal, it is more than a bow–you are literally on your knees, head on the ground, essentially showing utmost reverence and respect for the elders’ wisdom and impact on your life. You(as the younger person) have the responsibility to visit your hometown, your origin, not the other way around, showing the idea that you never truly leave your family behind, which is a foundational concept in Confucianism. Through this practice, families reaffirm their connection to the past and show gratitude and respect to their ancestors and elders.

Foods like tteokguk (rice cake soup) are essential to Seollal. Eating tteokguk is believed to symbolically grant one a year of age, connecting food rituals to the passage of time. Furthermore, traditional clothing like the hanbok and folk games like yutnori also play a role, reinforcing cultural identity and intergenerational learning. This latter point is especially important; as Korea quickly evolves to match the demands of modernity, many traditional aspects of Korea’s culture are at risk of disappearing or losing their value. By participating in holidays such as Seollal, families are teaching the future generation the importance of remembering their history and culture.

Piñata

Text:

“Whenever there’s a kids birthday party, we get a piñata with candy in it and have the kids strike it down to get candy. So a piñata gets hung up and one of the adults swings it around as kids try to bring it down with a stick. The kids take turns starting from youngest to oldest, with the idea being that they don’t want the piñata to break too quickly, so the older kids who are most likely to break it go last. Once the piñata breaks, everyone runs up to the candy and grabs them.

Context:

The informant simply participated in this as a kid, and learned that this is something that just happens at birthday parties, and is something to look forward to.

Interpretation:

The piñata plays a central role in gatherings such as posadas, birthdays, and other social events. The communal act of breaking the piñata—surrounded by singing, cheering, and sharing treats—encourages group participation and the sharing of joy/laughter. This reflects the highly valued concept of communitas, interdependence, and festivity with those close to you. Furthermore, a child’s birthday is not seen as a quiet, private event, but something to be shared with the whole community to experience.

I find it interesting that although the piñata originated in Latin America, it spread to other cultures around it. For example, I personally did not grow up in a Hispanic or Latin household; however, I distinctly remember going to other people’s(also non-Hispanic) birthday parties and breaking the piñata, as well as having a piñata at one of my own birthday parties. I feel like this is a prime example of how a culture can travel, and have other cultures adapt aspects of it while also sprinkling some of their own traditions.