Indeed exoticism continues to be an integral part of the coffee ritual as a perusal of the material culture of the modern day cafe will demonstrate. For example, a comparison of modern logos to the tokens and signs of the 17th and 18th Centuries show remarkable similarities. The Starbucks mermaid is sexualized, especially in the earlier version, and representative of the exotic, just as the figureheads of the 18th Century coffeehouses were. The Second Cup logo also makes reference to the old signs by depicting the primary object of the coffeehouse, a cup of steaming coffee.

Indeed coffee itself is still a commodity of the exotic as franchises and customers focus on the choice of blends and beans, and ways of preparing the drinks. In this context, the pleasure of consuming the coffee is intended to transport the consumer beyond the present to an idealized reality of vicarious travel. We are not simply "drinking coffee" we are purchasing and making espressos, caffe lattes, or cappuccinos. This importation of the Italian espresso bar is not accidental. In the case of the Starbucks franchise it is a conscious element of the marketing technique. Here one finds serving people elevated to the ranks of Italian baristas, "spotlighted as if on the stage." The theatrical element is increased by the fanciful names attached to every item. In this context a "small", "medium" or "large" becomes a "short", "tall" or "grande"; and a double espresso with a splash of milk is called a "doppio macchiato". (Pendergrast,Uncommon Grounds, 367-388.)¹⁴