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Koobecaf-Kailyn Willse
Kailyn Willse
Professor Wesch
Cultural Anthropology
September 20 2008
Facebook Assignment
Recently, I had the opportunity to delve into the heart of young Naricema culture by investigating koobecaf, an infrastructure for communication in Naricema culture. Koobecaf introduced me to the many different villages of the young Naricema and how these villages communicate with one another. It showed me what the Naricema hold important in their everyday lives. I found that I could easily investigate not only Nariceman villages, but also had easy access to intimate details of almost any individual young Naricema I took interest in. Koobecaf allowed me to make in-depth observations and discoveries on the social structure, infrastructure and superstructure of the Naricema culture.
For this investigation of young (17-24 aged) Naricema I investigated the infrastructure of Koobecafe, a fast growing technological advancement that allows Naricema to display profiles of themselves. To create a profile each individual must first be accepted into a village, and to be accepted into a village they must also have a secret password. I have found that most villages have the same ending in their secret code, an example being “@ksu.edu.” However, the beginning of this code is up to each individual’s imagination. The code must then be approved and the village must confirm that an individual is a member of their village before that individual can become an official member on koobecaf. These villages serve as the social structure of koobecaf. If individuals change villages they may be members of both on koobecaf, as long as their secret code is approved. The Naricema next make up another password so only they can get into their profile. The Naricema choose a picture to display whenever their name appears on koobecaf or whenever anyone visits their profile. In this picture the young Naricema women tend to wear little clothing and pose with puckered lips and the young men often appear to be standing in front of a mirror wearing no shirt and are heavily concentrated on making their muscles expand as much as possible. There are, of course, exceptions to these profile pictures, but these poses seem to be fairly common in this culture. On this profile page I also found it very easy to find out intimate details about Naricema life. I could discover which Naricema had mates, and which wanted one night only mates, and which were interested in no mate at all. I could discover what media was popular, and what medium it was in, whether it be television, books, or music. I could even read personal conversations between the Naricema young and view photographic documentation of Naricema parties, vacations, and special events. I could access this information for many Naricema by simply clicking on their picture if they were in my village. If not, I simply had to add them as a friend and, whether I knew them or not, I usually gained access to their personal lives. I could even view small pictures next to each koobecaf member and add whoever I thought looked to have desirable information. From the view of an anthropologist, koobecaf provides great information about the personal lives of each Naricema young.
Besides the social structure of the village each Naricema seemed to create their own sub social structures as well. Each Naricema seemed to desire to make their personal social structure as large as possible by adding as many people as they knew. It seemed that the more friends each Naricema had, the more liked they appeared to be. Besides this social culture the Naricema created they also seemed to have another, smaller social structure of their closest friends. By investing communication between each Naricema I learned that the Naricema make plans often and may talk to others in their village to get information on their lives or homework assignments. No meaningful conversations actually seem to take place on koobecaf. This fact makes me ponder as to if these conversations are taking place outside of koobecaf, or if koobecaf has been the demise of meaningful, face to face conversation.
The koobecaf infrastructure has led me to make many hypotheses about the superstructure of the Naricema young. Through investigation I have concluded that the young Naricema are a culture that deeply values appearance and wants to know what is happening in the lives of fellow members. Communication however has no real value on this network. It seems to serve as a way to keep in touch with members from past villages and let others know how much they are missed or how certain members should do lunch together. These plans seldom seem to happen, and thus from the eyes of an observer seem to be a way of keeping in touch with old friends without actually having to make any commitment to the friendship. This makes me wonder what the value of this ritual is for it seems like an awful lot of work to stay in touch with someone you do not really wish to actually have a relationship with. This may simply serve as another way to make each Naricema appear to have more friends and wall posts than another Naricema, thus enforcing the rank of how well liked each Naricema is. The Naricema seem to spend hours on koobecaf creating this illusion by adding pictures of their fun lives and adding friends and creating meaningless conversations, yet they do all of these activities alone. I wonder how the highest ranked Naricema has time to keep up with this individualized world and still keep up the high ranked life they must live outside of koobecaf. It seems as if all time spent outside of koobecaf must be spent taking pictures and creating friends that can be added on koobecaf in order to be able to compete in this competitive infrastructure.
Koobecaf seems to be the main communication force in young Naricema culture. Much time is spent perfecting individualized koobecaf accounts so that one individual does not appear to have a lamer life than another. Communication is sparse and dense, and koobecaf seems to almost be a way for individuals to look into the lives of others without having to make any personal connection. The Naricema seem to spend a lot of time perfecting and changing their profile until they settle on the perfect representation of how they want to appear to others. A fellow koobecaf member has no way of knowing how truthful another account is unless they take the time to form a relationship outside of koobecaf. Koobecaf proves that the Naricema young put little value in relationships, but much value in the knowledge of others lives classifying them as a very curious, independent tribe.
Professor Wesch
Cultural Anthropology
September 20 2008
Facebook Assignment
Recently, I had the opportunity to delve into the heart of young Naricema culture by investigating koobecaf, an infrastructure for communication in Naricema culture. Koobecaf introduced me to the many different villages of the young Naricema and how these villages communicate with one another. It showed me what the Naricema hold important in their everyday lives. I found that I could easily investigate not only Nariceman villages, but also had easy access to intimate details of almost any individual young Naricema I took interest in. Koobecaf allowed me to make in-depth observations and discoveries on the social structure, infrastructure and superstructure of the Naricema culture.
For this investigation of young (17-24 aged) Naricema I investigated the infrastructure of Koobecafe, a fast growing technological advancement that allows Naricema to display profiles of themselves. To create a profile each individual must first be accepted into a village, and to be accepted into a village they must also have a secret password. I have found that most villages have the same ending in their secret code, an example being “@ksu.edu.” However, the beginning of this code is up to each individual’s imagination. The code must then be approved and the village must confirm that an individual is a member of their village before that individual can become an official member on koobecaf. These villages serve as the social structure of koobecaf. If individuals change villages they may be members of both on koobecaf, as long as their secret code is approved. The Naricema next make up another password so only they can get into their profile. The Naricema choose a picture to display whenever their name appears on koobecaf or whenever anyone visits their profile. In this picture the young Naricema women tend to wear little clothing and pose with puckered lips and the young men often appear to be standing in front of a mirror wearing no shirt and are heavily concentrated on making their muscles expand as much as possible. There are, of course, exceptions to these profile pictures, but these poses seem to be fairly common in this culture. On this profile page I also found it very easy to find out intimate details about Naricema life. I could discover which Naricema had mates, and which wanted one night only mates, and which were interested in no mate at all. I could discover what media was popular, and what medium it was in, whether it be television, books, or music. I could even read personal conversations between the Naricema young and view photographic documentation of Naricema parties, vacations, and special events. I could access this information for many Naricema by simply clicking on their picture if they were in my village. If not, I simply had to add them as a friend and, whether I knew them or not, I usually gained access to their personal lives. I could even view small pictures next to each koobecaf member and add whoever I thought looked to have desirable information. From the view of an anthropologist, koobecaf provides great information about the personal lives of each Naricema young.
Besides the social structure of the village each Naricema seemed to create their own sub social structures as well. Each Naricema seemed to desire to make their personal social structure as large as possible by adding as many people as they knew. It seemed that the more friends each Naricema had, the more liked they appeared to be. Besides this social culture the Naricema created they also seemed to have another, smaller social structure of their closest friends. By investing communication between each Naricema I learned that the Naricema make plans often and may talk to others in their village to get information on their lives or homework assignments. No meaningful conversations actually seem to take place on koobecaf. This fact makes me ponder as to if these conversations are taking place outside of koobecaf, or if koobecaf has been the demise of meaningful, face to face conversation.
The koobecaf infrastructure has led me to make many hypotheses about the superstructure of the Naricema young. Through investigation I have concluded that the young Naricema are a culture that deeply values appearance and wants to know what is happening in the lives of fellow members. Communication however has no real value on this network. It seems to serve as a way to keep in touch with members from past villages and let others know how much they are missed or how certain members should do lunch together. These plans seldom seem to happen, and thus from the eyes of an observer seem to be a way of keeping in touch with old friends without actually having to make any commitment to the friendship. This makes me wonder what the value of this ritual is for it seems like an awful lot of work to stay in touch with someone you do not really wish to actually have a relationship with. This may simply serve as another way to make each Naricema appear to have more friends and wall posts than another Naricema, thus enforcing the rank of how well liked each Naricema is. The Naricema seem to spend hours on koobecaf creating this illusion by adding pictures of their fun lives and adding friends and creating meaningless conversations, yet they do all of these activities alone. I wonder how the highest ranked Naricema has time to keep up with this individualized world and still keep up the high ranked life they must live outside of koobecaf. It seems as if all time spent outside of koobecaf must be spent taking pictures and creating friends that can be added on koobecaf in order to be able to compete in this competitive infrastructure.
Koobecaf seems to be the main communication force in young Naricema culture. Much time is spent perfecting individualized koobecaf accounts so that one individual does not appear to have a lamer life than another. Communication is sparse and dense, and koobecaf seems to almost be a way for individuals to look into the lives of others without having to make any personal connection. The Naricema seem to spend a lot of time perfecting and changing their profile until they settle on the perfect representation of how they want to appear to others. A fellow koobecaf member has no way of knowing how truthful another account is unless they take the time to form a relationship outside of koobecaf. Koobecaf proves that the Naricema young put little value in relationships, but much value in the knowledge of others lives classifying them as a very curious, independent tribe.
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