Category Archives: Initiations

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.

Girl Scouts’ Bridge Ceremony

Nationality: American
Age: 19
Occupation: Student
Residence: Los Angeles, CA
Language: English

“Everytime in Girl Scouts that we went up a level; so, Daisy to Brownie, Brownie to Junior, Junior to Cadet, Cadet to Senior, and Senior to Ambassador. We had a Bridge Ceremony to mark the transition. There are a lot of different ways that we did them. But, generally, they include a bridge or something to like physically pass from one side to another. And generally, before this ceremony happens, you will talk to the level above you to ask them about wisdom and what questions you might have and you talk to a troop in the level below you and pass on your wisdom to them”

“And then at the actual ceremony there’s plenty of stories that everyone has to read a bit and it’s all about like the Girl Scout Promise and Law. Sometimes you just skip straight to calling each girl across the bridge and then giving them their next badge that goes on their vest to signify ‘hey, you’re older!’ So each girl crosses the bridge. Yay! You’re all the next level”

What are some variations?

The informant described having “something reminiscent of the year below or the year that you are,” such as when transitioning from brownies to juniors, they had brownies and junior mints.

“There’s a lot of variations on that. One year, we limboed into cadets, I think. We started having pool parties, so we kind of just jumped into the next year. 

But the actual physical bridge is a big one. The most institutionalized version of this [would be that] many people when they bride to cadets fly to San Fran to cross the Golden Gate Bridge because thats when you’re younger girl to older girl. You’re expected to start volunteering and helping out with events and stuff. You’re going into middle school, so it’s a big transition.”

Analysis: While this ceremony is institutionalized in the idea, the international organization of Girl Scouts provides endless opportunities for multiplicity and variation of this tradition. In fact, not all troops even participate in this tradition since it is not a required ceremony. Other troops even have completely different ceremonies for transitions. These ceremonies signify the girls’ growth each year and excite them for moving up in the ranks. The bridge itself has a symbolism of moving on into the next state of life, which becomes a little looser as they get older and the bridge becomes less literal. The informant even recognizes an important coming of age transition into cadets and sometimes go to San Francisco, emphasizes the weight of their new responsibilities of an older girl. These ceremonies set the tone for the new expectations each year and celebrate their achievements thus far as well as getting passed down wisdom from the girls a level older, making them feel more prepared for their next year of life. 

Folk Narrative: Legend – Char-Man

  1. Text: Ojai is a rural city in California, located to the northeast of Los Angeles. While the city is quaint and loveable, it is not without its share of daunting lore, the most famous of which may be the legend of the Char-Man. As the story goes, there is a unpopulated part of the city, a back road titled creek road where very little life is to be found. The area is windy, riddled with animals and generally desolate. On creek road there existed a single house which was host to a very grouchy old man. It’s not entirely known for what reason this old man was a grouch, but many suspect he grew bitter and spiteful after his son died. This grouchy old man always made a habit of yelling at passerby children who roamed through his neighborhood. One day, these same children decided that they wanted to prank the old man and get back at him for all the times he’d tried to yell at them or get them in trouble. These group of children had one of their dogs poop on a lawn. The kids scooped up the poop with a sock. They quietly snuck up to his house, and once they had arrived at the doormat they dropped the sock of poop, lighting it on fire. The children rang the doorbell aggressively and then ran as fast as their legs would allow. The children thought the old man would rush out and stomp out the flame, causing the feces to explode everywhere – but the old man was in a deep sleep. The fire caught hold of the house, burning the old man alive. He didn’t die though – the old man survived, disfigured and forever damaged. As the legend has it, the old man now resides around the creek road bridge, patiently waiting for bad children to come his way, allowing him the opportunity to exact his brutal revenge. In some iterations of the story, the char-man burnt because of wildfires that were started by children.
  2. Informants Context: Once you reached a certain age, probably sometime within middle school, you inevitably find out who the Char-Man is. It’s the most popular scary story of Ojai, or at least it was at my school. If you found yourself on a bus ride telling scary stories, the char-man came up. If you found yourself at a sleepover, trying to terrify some of your friends and say something gnarly, the char-man came up. If you wanted to scare a girl, bring up the char-man. All this aside, the biggest reason why young people came into contact with the char-man was because of a rite of passage event that basically everyone participated in at one point or another. Again, late middle school, probably early high school once you have a drivers license. The ritual is as follows – you drive to creek road after dark. You get on the bridge, get out of your car. Then, alongside your friends, you call out for the char-man. You usually just yell his name, sometimes people cry for help. I did this with my buddies after a night of drinking. In all honesty, we got out, quickly called his name and then got the hell out of there because it actually was pretty freaky. There’s not much light and it feels like you could actually get jumped at any moment. That’s usually the extent of most peoples stories. Every now and then though, you’ll have someone who comes back from the bridge and claims they saw a shadowy, deformed figure emerge from the forest, walking toward them. Tough to say what’s true. Ultimately, I think Char-Man just represents a rite of passage for young kids. It’s the kind of lore and event that everyone looks forward to participating in once in their life. Everyone bonds with their friends while it’s happening, you create lasting memories. You also quickly find out who is and isn’t a wuss. It’s something that unites a common sense of identity for the city. It’s a scary story, but it’s a scary story that we collectively own and know about with each other. There’s something very nice about that.
  3. Collectors Interpretation: The Char-Man is a clear example of folk legend storytelling at its most fun and pulp. It can clearly be defined as a legend as the story revolves around circumstances and locations that are part of our actual history and life. The entire thrill of the informants described rite of passage is dependent on them not truly knowing whether the story is real or not. Insofar as Char-Man fits into the greater values of the community of Ojai, the informant told me about one iteration where the old man burned from getting caught in a wildfire started by children. This speaks to dual values. Firstly, this wildfire variation could represent values in favor of environmental preservation. There is a traumatic communal history surrounding wildfires in Ojai, as there often with California locations. The Char-Man is a cautionary tale, a lingering shadow of the collective trauma that develops when people don’t take care of the environment. More obviously, the Char-Man is also clearly a folk legend that’s meant to inspire children into behaving. He is watching, embodying the lingering consequences of tomfoolery and hooligan behavior gone too far.

Fields

AGE: 22

Date_of_performance: May 9, 2025

Informant Name: (Confidential)

Language: English

Nationality: American

Occupation: Student

Primary Language: English

Residence: United States of America

Minor Genres: Proverbs – Salt

  1. Text: “Δεν γνωρίζεις πραγματικά κάποιον μέχρι να φας ένα καράβι αλάτι μαζί του” or “You don’t truly know someone until you’ve eaten a boatload of salt with them”.
  2. Informants Context: In my village where I was originally born, we were not educated. We had very little compared to what people have today. I was born and raised in the village of Nestane, in the province of Arcadia, Greece. Because we had so little available to us, our lives became dependent on how we could trust one another within our small community. There was no one who could help us besides the people who were in the community. We had no technology back then, there weren’t big cities near by and travelling to the ones that were farther away was very expensive. We had very little money. So again, the only support we had around us was through the people we knew. This is why Greeks are so close to their family – when you come from humble means, your blood is the only thing you can trust and rely on. So, when you meet someone new who isn’t your family, you can’t know whether to trust them or not. It’s not possible to truly know someone until you’ve spent a large amount of time with them. That’s what the saying means. You don’t know the true character of a person until you’ve shared enough meals with them that you can fill all the salt from those meals combined into a filled boat. This was a common saying that emerged out of my village, often spoken by people around us. It was my father who first gave me this advice. He always intended to make me aware of how two-faced people could be. Be very careful about who you let into your house. Once you have shared meals with a person though, you will have “passed through salt” with them. This is all one needs to know that they have become like family.
  3. Collectors Interpretation: This is not only a succinct and revealing proverb, it is also a ritual of initiation. Anyone who participates and upholds this mantra must first go through a long and intimate relationship with another Greek before they know they can truly trust each other. It reflects how Greek culture hinges around concepts of loyalty, perception and trust. It’s typical that Greeks will have said they have, “passed through salt” together once they’ve known each other long enough. This means that the two people have known each other long enough to pass this initiation alongside each other and become true friends. This proverb also relates to personal concepts of trust and trauma that the informant may have lingering from their childhood of humble means. As this is the proverb of a village, it comes with great authority – it is the voice and agreed upon value of an entire community.

Fields

AGE: 87

Date_of_performance: May 9, 2025

Language: Greek

Nationality: Greek/Canadian

Occupation: Retired

Primary Language: Greek

Residence: Canada