Koobecaf- A convenient misconception?This is a featured page

One of the fast growing virtual cultures, which can be used to link people of total different and measurably separate world cultures, is Koobecaf. Unlike these worldly cultures, Koobecaf is not confined to a specific region or even to a group of people with shared language, religious view, ethnicity, or nationality. Although this culture was started among the Naciremans and most of its effects, to date, are located in Nacirema, the access of Koobecaf is spreading and changing many other worldly cultures. Koobecaf links people across the globe through many devices, the principle and main feeder of the events in Koobecaf is the Retupmoc. The Retupmoc, for our purposes, materializes visual effects in front of the eyes of the Resu which can be transmitted to other people. Since the happenings of Koobecaf are through the Retupmoc, it is odd to describe Koobecaf as a culture. None-the-less the culture of Koobecaf is real and it is changing the natives in a whole new way. Before Koobecaf started in 2004, especially and most prominently among the Naciremans, there was already a culture of greed and of demand and receive, or fast pace lifestyles. Greed stems from always wanting to be the “best”, hence always having the “best”, and with the wide availability of the “best” comes over consumption and the continuing “need” of the “best”. The culture composed of greed ties closely with the cultural idea of “demand and receive”. This concept could be equaled with the term “fast-pace lifestyle”. In such a lifestyle, people expect interactions to go smoothly and in a short amount of time, with relatively little or no personal effort. This idea seems to contrast with the traditional view of Nacirema, paving the way through one’s own accomplishments, but upon further investigation into Nacirema, we see mostly this fast-pace lifestyle. Looking at Nacirema, we see persons traveling a short distance to eat quick, fatty meals, we also see virtual communication through the Retupmoc, these communications knock out the need to hear someone’s voice or even see the person, and another thing we see is a common routine, in which persons trade a flimsy, green material (sometimes accompanied by various metals) for personal possessions in one, convenient stop. An innovative culture of this magnitude brings many effects, which in themselves will change the culture. Koobecaf compliments these types of cultures, but what is the culture of Koobecaf? The environment is the Retupmoc, which can be located in a person’s shelter or a public space. The infrastructure is various systems used to represent the culture, subcultures, and individuals. The primary inhabitants of Koobecaf are college students, although many others are starting to convert. In Koobecaf there are popular systems including profile, noitacilppas, ziuqes, erutcips, oedivs, sutatses, puorgs, krowtens, dneirfs, liam, and the llaw. These are individual and interlinked technologies in Koobecaf. Taking a look at a couple of these might be useful. Profile is representation of a single inhabitant through the use of a somewhat outline technique. On the profile are lists of other Koobecaf natives (dneirfs), interests, basic personal information, and many other things. The profile combines all of the aspects of Koobecaf that an individual takes part in and, accompanied by the name (or just the name itself), is viewed as the actual person. Erutcips, visual recreations of a single moment captured be a flash technology, can be inputted into Koobecaf at anytime, from anyone, about anything. Sutatses are a tool used to express how one is feeling or a description of the person’s situation at the moment. The llaw is incredibly an efficient tool in Koobecaf. It is located on the profile and can be added to by any Koobecafian. This serves as the communication between people through the use of words or visual imagery. With people being symbolically represented as an actual entity within Koobecaf, the social structure is different than in traditional cultures, but also much the same. The social structure is odd to define, but it is a virtual relationship between the many individuals of Koobecaf. By “virtual” I am taking from the idea that one is not actually in Koobecaf as a physical being, but as a representation, or Resu, which is controlled by the actual physical person through a Retupmoc. So this allows one to create another self, whose personality may be different than the actual person because it is what the person CHOSES to make available to other Resus. Hence by having many Resus, there are misconceptions of each and every Koobecafian. This affects everybody who interacts with that person. Whether the Resus actually interact in the physical world or are complete strangers, except through Koobecaf, the ideas portrayed in Koobecaf are interpreted, conscientiously or unconscientiously, as reality. Dneirfs, puorgs, and krowtens are somewhat of a limit of these interactions. Dneirfs are the people who you choose to “add” as a representation of personal interaction. We will lump puorgs and krowtens together for this purpose, saying that they are a way to separate and identify oneself within the Koobecaf culture. The interactions between people vary through the use of the systems, some of which are already stated, which basically allow one to express themselves to one another. The social organization of the many Resus is not exactly structured. One can think that the krowtens, puorgs, and dneirfs allow a type of organization, but not a hierarchy. The power relations are completely ambiguous in such that they do not stem from Koobecaf itself, but from the mindset of the Resus’ individual, worldly culture. Some think that the number of dneirfs says something about a person’s popularity and status. Although many people add seemingly everybody they “know” as dneirfs, others choose to add only what they would consider “real world” friends. In any case of political and social organization, the interactions of Koobecaf are virtual and ambiguously real. The culture of Koobecaf is a real world phenomenon affecting other worldly cultures. Koobecaf is on all levels and most basically a tool for communication. It is a separate “world” connected to many different cultures. I will use Nacirema as an example of how Koobecaf interacts with other cultures. Many communication tools cut out the need for face-to-face interaction, but Koobecaf takes it a step further. We still have the communication tools of words and visual imagery in Koobecaf, but there is so much more. Through the combination of systems like erutcips, krowtens, and profiles, we can see the person as an actual physical being. Although by doing this we are missing a few crucial steps. A human being judges himself through how he thinks others see him. It is easy in physical contact to map oneself to this idea. Communication is done more through metamessages and visual expressions than actual words. Through the virtual world one represents what he WANTS others to see through what he already INTERPRETS himself as. This combined with the lacking measurements of communication, draws a black hole in our understanding of one another. But how is this related to the Naciremans? If a sufficient number of people use the Koobecaf culture as a primary, secondary, or even just a time-to-time way of communication there will be a sincere misconception of life. So why do this? It is convenient, fast, and a seemingly efficient way of communicating and these are the qualities already prominent in the Nacireman culture. In all, Koobecaf is changing cultures through virtual means that link completely separate cultures. Koobecaf is complimenting on the values of a culture while changing the perceptions that we draw of people, and inevitably of our world.
-By Ashley Wood


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