Category Archives: Material

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.

Miyeok Guk (Seaweed Soup)

Text:

Seaweed soup is traditionally eaten every year on someone’s birthday. Historically, seaweed soup was eaten by mothers who were about to give birth or just had given birth, as a way to boost their iron levels in their blood–seaweed has exceptional levels of iron. This would help the mother’s body heal or prepare for the birth, as at the time it would be dangerous, with high mortality rates.

Context:

The informant has eaten seaweed soup every year for their birthday; not only have they eaten it every year, they also learned how to make it from their mother.

Interpretation:

Because miyeok-guk is traditionally consumed by women after childbirth due to its rich nutrients like calcium, iodine, and iron, and belief that it helps with recover and milk production, the soup is now closely associated with mothers, maternal care, and birth. I assume that it is eaten on people’s birthdays(regardless of whether they are or plan to become mothers) as a way to honor the mothers who gave birth, recognizing the sacrifices that one’s parents–especially the mothers–make. Beyond its symbolic meaning, miyeok-guk is also a regular part of everyday meals due to its nutritional value and accessibility. This highlights Korea’s traditional food culture, which often views food as medicine—a concept rooted in hanbang, or traditional medicine that reflects the often health-oriented approach to food in Korean society.

On a personal note, for many Koreans, whether they live in Korea or are part of the diaspora, miyeok-guk can evoke a strong emotional pull for family, home, and heritage–many have grown up eating it together with their families–serving as a cultural anchor and linking personal identity with tradition.

Hongsam (Red Ginseng)

Text:

Hongsam is an herbal tea made from the root of a red ginseng plant. It is supposed to raise your body temperature, giving you energy and improving blood circulation, and getting rid of infections/illnesses and boosting natural immunity.

Context:

The informant grew up with their own mother giving hongsam to them. As Korea began to modernize, they began to see hongsam change from a medicinal herbal tea to more widespread consumption types(tea, capsule, powder, and even candies)

Interpretation:

Hongsam is very popular among today’s generation in Korea. I personally think this is an interesting phenomenon, as many other traditional medicinal practices are usually met with skepticism and a growing mistrust, or are simply dismissed as pseudo-medicine/treatment. However, unlike some traditional remedies that have declined in popularity, hongsam has sustained and even increased its status due to both cultural trust and the Korean government investing heavily in researching and standardizing ginseng products, showing a blending of traditional knowledge with modern science. The industry is both a point of national pride and a strategic economic sector. Its success reflects Korea’s broader tendency to commercialize and globalize cultural assets—turning tradition into a competitive modern product, much like K-pop or Korean cosmetics. It also shows how wellness has been integrated into consumer behavior.

Sports Hoodie

Nationality: American
Age: 20
Occupation: Student
Residence: United States
Language: English

Text:

“Anytime ACFC is playing I have to wear my ACFC hoodie or else it’s a guaranteed loss.”

Context:

The informant started doing this in freshman year because nobody cared about women’s soccer and they wanted to market for it. They state that it’s important to them to encourage people to watch women’s soccer and also believed in doing this after wearing it watching their first game and their team won because of it.

Analysis:

This idea marks magical superstition as a ritual behavior is performed with the hopes of influencing the game. More specifically, this acts as sympathetic magic, where the action of wearing the hoodie will influence and help boost the chances of the team winning, and apotropaic magic with the idea of warding off bad luck. In addition, if the person fails to wear the hoodie then the game would be doomed from the start, creating a sense of avoidance ritual by continuously wearing the hoodie so there will be a chance for a victory. Besides representing magical superstition, this also emphasizes material culture with the hoodie. Some people, most that are outside of the sports community, would believe this to be a normal hoodie that one wears with market value, but the informant has a deeper connection to the material. They find it to have a deep personal meaning to the object that makes it invaluable and even giving power to the hoodie, which now acts as a talisman associated with good luck. This ritual behavior establishes identity with the sports folk group as well as acting as a tool that eases anxiety towards a game. It might also act as an explanation as to why a game won or failed with whether or not the hoodie was worn. Because there was a correlation between the object and the victory, the object then develops more power and is seen as something that influences the outcome of a game.

Canadian Nanaimo Bar Recipe

The Informant

The following recipe was shared by CM, a Canadian from Alberta, with verification from his mother.

The Text

A common Canadian dessert/treat composing of three layers, commonly found confectionary stores, supermarkets, and occasionally bakeries, and served at gatherings or laid out as snacks.

Base Layer Ingredients

  1. Cocoa Powder
  2. Graham crackers (CM originally recalled this as quick oats before verifying with his mother)
  3. Shredded coconut (sweetened)
  4. Butter
  5. Sugar

Firm Custard Ingredients

  1. Custard powder
  2. Mix with butter, powdered sugar, and milk
  3. Hold back on liquid

Chocolate Ingredient

  1. Semisweet chocolate (or sometimes dark)

Instructions

  1. Mix crushed graham cracker, sugar, cocoa butter, and shredded coconut into melted butter
  2. Fill and chill in inch deep baking pan to set for base of bar
  3. Spread an inch of firm custard over base
  4. Melt and temper semisweet chocalate and fill into the baking pan and chill to set
Image

Analysis

The simplicity of the dessert’s composition, with no baking required, being any variable base of sweet grains from wafers to crackers to oats sometimes mixed in with nuts, a filling that can vary from custard to flavored icing, and a chocolate finish of various chocolate variety lends itself to various ecotypes as it spreads, all identified with the unifying identity of coconut flavor being somehow included in the base and sometimes the icing. Its post-war emergence and rise in popularity after being presented in a global event like Expo 86 leading to it being dubbed “Canada’s Favorite Confection” in a National Post reader survey may hint to Canada’s search for a stronger national identity after the events of WWII reshaping the dynamic of the world powers as Canada enjoyed reinvigorated economic prosperity, general optimism from post-war victory national pride, and greater global political influence during the formation of the United Nations.