Sign in or 
Share this
Social Rituals among the Naciremas, Cami Webster
Anthropology MW 0830-0920, Wesch
While scrutinizing the communication techniques and rituals exhibited in the Nacirema culture, a new and interesting concept has been revealed- the practice of Koobecaf, which had originally been identified as an alternate means by which the Naciremas communicated to others within their respective tribes, rather than speaking in the traditional face-to-face bearing.
After observing the ritual virtually all Naciremas engage in- paying daily homage to a lacquered box with intense meditation and rhythmic beating upon its symbol inscribed surface- it was later theorized that the simple definition of Koobecaf as a substitute communication tool would not suffice. It was restated as a vehicle chiefly utilized by the young, by which they would, as if supernaturally, become enlightened as to the mental, emotional and possibly physical whereabouts of not only their own tribal members, but also of people in completely separate cultures in distant lands whom they have never physically met.
In order to gain access to the Koobecaf, one must identify oneself and submit a sacred text to the lacquered box, or the retupmoc. If the participant is granted access, the retupmoc’s crystal surface internally glows and displays images and symbols, a few of which dance seductively across the glass. These active symbols can be translated into tnemesitrevds, a primary means of consumerism that saturates the Naciremas culture. From these tnemesitrevds, people gain an innate capacity to know what goods are readily available to them. With all of the meditative time spent connected with the Koobecaf, the Nacitema absorb an incredible amount of these offerings, which can speedily sway them with their persuasive powers.
Upon gaining admittance, the Naciremas will then engage in gnifrus, a ceremony wherein the participant will slide a small, rounded box on a traditional mat in calculated movements, tapping upon it and occasionally pausing to beat the raised symbols upon the retupmoc. The Nacirema will then be granted immediate enlightenment as to the intimate details of their peers, and the ability to clairvoyantly connect with those in remote lands. The immediate action and consequence is expected among the Naciremas, for their society is based upon the need for instant gratification and the concepts of hesitancy and patience are oftentimes scoffed at. It has been observed in long time disciples of the Koobecaf, that the ability to practice tolerance and serenity gradually diminishes.
Mystical derivation via scrutiny of a person’s eliforp provides the pertinent information the Naciremas seek. This eliforp is a sort of “calling card” in the realm of Koobecaf, representing the member’s “spirit” as he or she decides best to exhibit. It is common among the young to fashion an eliforp in a manner that will most likely attract and impress their fellow Koobecafers. This is very important as a means by which they can differentiate between those already mating and those wishing to mate, and to glean information necessary to select potential mates. Generally the Nacirema expend a great deal of thought about outer appearance and imposed self-descriptions in all aspects of their lives, and it has been observed to remain true in the disembodied Koobecaf.
It would seem that the concept of Koobecaf is a rather recent development in the Nacirema culture, and is involved in an ongoing evolutionary process. It is evident that this means of distant connection has been fabricated by the Nacirema as much as it is influencing the culture itself, and time will most likely find the people of this culture grow ever distant and disjointedly connected not only with their tribes and peers, but with people all over the world.
While scrutinizing the communication techniques and rituals exhibited in the Nacirema culture, a new and interesting concept has been revealed- the practice of Koobecaf, which had originally been identified as an alternate means by which the Naciremas communicated to others within their respective tribes, rather than speaking in the traditional face-to-face bearing.
After observing the ritual virtually all Naciremas engage in- paying daily homage to a lacquered box with intense meditation and rhythmic beating upon its symbol inscribed surface- it was later theorized that the simple definition of Koobecaf as a substitute communication tool would not suffice. It was restated as a vehicle chiefly utilized by the young, by which they would, as if supernaturally, become enlightened as to the mental, emotional and possibly physical whereabouts of not only their own tribal members, but also of people in completely separate cultures in distant lands whom they have never physically met.
In order to gain access to the Koobecaf, one must identify oneself and submit a sacred text to the lacquered box, or the retupmoc. If the participant is granted access, the retupmoc’s crystal surface internally glows and displays images and symbols, a few of which dance seductively across the glass. These active symbols can be translated into tnemesitrevds, a primary means of consumerism that saturates the Naciremas culture. From these tnemesitrevds, people gain an innate capacity to know what goods are readily available to them. With all of the meditative time spent connected with the Koobecaf, the Nacitema absorb an incredible amount of these offerings, which can speedily sway them with their persuasive powers.
Upon gaining admittance, the Naciremas will then engage in gnifrus, a ceremony wherein the participant will slide a small, rounded box on a traditional mat in calculated movements, tapping upon it and occasionally pausing to beat the raised symbols upon the retupmoc. The Nacirema will then be granted immediate enlightenment as to the intimate details of their peers, and the ability to clairvoyantly connect with those in remote lands. The immediate action and consequence is expected among the Naciremas, for their society is based upon the need for instant gratification and the concepts of hesitancy and patience are oftentimes scoffed at. It has been observed in long time disciples of the Koobecaf, that the ability to practice tolerance and serenity gradually diminishes.
Mystical derivation via scrutiny of a person’s eliforp provides the pertinent information the Naciremas seek. This eliforp is a sort of “calling card” in the realm of Koobecaf, representing the member’s “spirit” as he or she decides best to exhibit. It is common among the young to fashion an eliforp in a manner that will most likely attract and impress their fellow Koobecafers. This is very important as a means by which they can differentiate between those already mating and those wishing to mate, and to glean information necessary to select potential mates. Generally the Nacirema expend a great deal of thought about outer appearance and imposed self-descriptions in all aspects of their lives, and it has been observed to remain true in the disembodied Koobecaf.
It would seem that the concept of Koobecaf is a rather recent development in the Nacirema culture, and is involved in an ongoing evolutionary process. It is evident that this means of distant connection has been fabricated by the Nacirema as much as it is influencing the culture itself, and time will most likely find the people of this culture grow ever distant and disjointedly connected not only with their tribes and peers, but with people all over the world.
KatieHines |
Latest page update: made by KatieHines
, Oct 22 2008, 10:59 AM EDT
(about this update
About This Update
Moved from: home
- KatieHines
No content added or deleted. - complete history) |
|
Keyword tags:
Anthropology
culture
facebook
Naciremas
Wesch
More Info: links to this page
|
There are no threads for this page.
Be the first to start a new thread.
