A number of years ago, anthropologist Horace Miner stumbled upon a North American group called the Nacirema, whose culture was replete with mysterious practices which thitherto had been unknown to the world. Recently, a new co-culture, Koobecaf, has emerged from the Nacirema and has been established in many other groups worldwide at a rate unprecedented by any other cultural movement in history. The Koobecaf culture is discussed here.

One observation about Koobecaf culture is that it exists due to the infrastructural element of technology. In order to participate, one must have access to and knowledge of the use of a technological tool called a retupmoc, by which one enters the lautriv dlrow of Koobecaf through the tenretni. This is mostly done in the isolated atmosphere which predominates Nacirema society. Other aspects of the infrastructure are the market economy that can be utilized through the ecalptekram, as well as capitalism, which is obvious in the number of stnemesitrevda on each egap.

Much of Koobecaf social structure is based upon communication. Individuals join this society in order to connect with others and convey (or recreate) who they are. Koobecaf is a secret society, requiring a drowssap and liame sserdda in order to gain access. There are many social classes called skrowten and subclasses called spuorg. However, class boundaries are easily crossed. The practice of gnitad occurs both in and between the different skrowten and spuorg and in many occasions has resulted in marriage. In addition, individuals are free to join or leave any spuorg they choose. The popularity of Koobecaf abroad allows individuals to connect with others globally.

Another part of the social structure are the rules which all members agree to follow, which are enforced by the Koobecaf ecilop. Punishment for breaking rules (i.e. sending too much maps) can result in being dekcik ffo—a greatly feared punishment. However, the practice of gniklats has no repercussions, which is why there are ycavirp sgnittes that can be controlled by individuals in order to protect themselves. Also in the control of each individual is the appearance of his/her eliforp, including sutats, stseretni, erutcip smubla, along with many other items. Part of the entertainment aspect of Koobecaf includes the tneve, noitacilppa and oediv deef features, which allow members connect with each other by allowing them to share in mutually enjoyable activities.

The suprastructure of the Koobecaf includes the values of independence and individuality. These values encourage the members to establish seliforp that reflect their interests, personalities, preferences. Individuals have the freedom to use varying degrees of anonymity, self-expression, falsehood, and truth, in their self-representation. (However, they must also use discretion, because this information can affect both their social interactions and their future career opportunities.)

Another core value of Koobecaf is equality. All members of this society are viewed as valuable individuals who have the same basic human rights, such as the freedom of speech. This allows members to interact on more-or-less equal footing, which creates an open atmosphere in which ideas can be exchanged with minimal risk of being judged harshly. This openness also allows for great creativity, both on individual and group levels, such as the eliforp segap and the many social stneve which are created. Democracy both allows and is allowed by this value.

However, some values (such as individualism and independence) are the cause of the disconnection and isolation of Nacirema society that drives individuals to connect with others through joining Koobecaf. Part of the communication breakdown is the increased physical distance and less personal nature due to the medium used. Although Koobecaf individuals have greater opportunity to establish more relationships (especially more diverse ones), these relationships may not be very intimate, unless the individuals are able to rise above the compartmentalization which permeates society and integrate their Koobecaf and Nacirema cultures.

These observations of Koobecaf culture do not do this unique group justice unless it is understood that every aspect of the culture is more or less connected. Individuals, as well as the society as a whole, act upon their beliefs and values, thereby impacting each other and what the culture is based upon and ultimately the culture itself. The environment and the infrastructure also allow the beliefs and social structure to exist and ultimately control how these elements of culture are formed. Change at any level will result in the whole culture being shifted in such a way as to make room for and integrate that change.