In a broad view it is easily understandable why koobecaf has become increasingly popular. Koobecaf directly fits into all aspects of the barrel model. Elements from the superstructure that can be seen on Koobecaf include individuality, religion, and freedom. While the basic structure for all koobecaf sites appear to be identical, they can be customized to show individuality. Each individual gets to decide which pictures they wish to post, what information they wish to expose, and who they wish to interact with. Some individuals choose to post their religion; however, others seem to make a joke of their God by writing “Jesus is my homeboy.” Also, Koobecaf basically allows each user complete freedom. Obscene language and photos appear quite frequently in the koobecaf world.

Koobecaf also has several connections into the social structure and infrastructure of Nacirema. Each user may display who they are in a relationship with. Often this is how one would find out their friends are in a relationship or are ending a relationship. While there is a way to display a relationship status, there is no connection for people to display who their family members are. Conclusions can be drawn that koobecaf users find it more important to show off their significant other than their relatives. Many individuals on koobecaf choose to join a “network.” A network can be anything from a region to a school. Also users can either choose to display conversations with one another publicly or privately by either writing on one another’s walls or sending a private message. Koobecaf also fits into the infrastructure of the barrel model by providing a marketplace. Users can buy and trade items with one another. Some seem to use koobecaf to reach out to people and get farther ahead in their business world.

The Nacirema culture can relate so well to koobecaf due to the fact that it is so immediate. Users can update their status at anytime to tell others what they are doing at that exact moment. Status updates range from a user’s emotions, actions or events, or a random quote. Another immediate part of koobecaf is that users can klats koobecaf. Users have access to read all information, all wall posts, and view all pictures and videos of one another as soon as they have become sdneirf koobecaf. This appears to have become an obsession to many of the users, and they spend a large amount of time on this activity.

The main koobecaf users range from age fourteen to twenty-two. The opposite effect of enculturation is happening. The younger generation consumes much of koobecaf and the older generations have few numbers but appear to be growing. Koobecaf has transformed from a virtual world to a way of life for the Nacirema culture. Users take pictures with the idea of koobecaf in their minds. Phrases such as “ti Koobecaf” and “laiciffo koobecaf” work their way into everyday conversations even away from the computer. Koobecaf appears to be dangerous in many aspects. Communication cannot be one hundred percent accurate because metamessages and signals disappear, and only words can express what someone is trying to say. Nacirema has accepted Koobecaf into their everyday lives. They love the immediate connections and accessible communication. As Nacirema soaks up koobecaf, koobecaf thrives off Nacirema.

Christina Devaney