Sociological Perspective in Exopolitical Mediation
By Cyrellys Geibhendach
06/21/11
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The following article operates within an understanding that Contact, and an infrastructure to contain the knowledge of it, is a fact of our reality even while not supported yet by openly available empirical evidence.
The social perspective comprises the foundation of the sociological approach to understanding the human condition. It incorporates two ways of viewing people: “seeing the general in the particular” and “seeing the strange in the familiar.” It also seeks to discern social contexts, marginalities, crisis points, benefits, and applications. The field of sociology is the systematic study of human society from these distinctive points of view.
The conditions involving open humanity and the residents of the contact paradigm are subject to the same foundational principles of social ecology as other branches of human society. This condition is comprised of contexts, marginalities, crisis points, detriments and benefits, and lives that struggle with the reality that the world they live in is uninformed.
The general categories to which we belong in life shape our particular life experiences. It is through the power of society that these experiences influence our actions, thoughts, and feelings. These general categories or patterns offer advantages or opportunities to us based on factors such as social class, age, and gender. In exopolitical mediation, we add to this by observing that knowledge itself can define and shape lives and thereby actions, thoughts, and feelings. Knowledge patterns or degrees of understanding also offers advantages and opportunities, but the secrecy more often limits access to the commonly valued aspects of human needs; things which we associate as agents of socialization, such as stable family, traditional schooling, credentials, and clear access to peer groups across social spectrums.
The sociological perspective in most social circumstances “sees the strange in the familiar” because human behavior is largely “a matter of what people decide to do in favor of the idea that society shapes our thoughts.” What others think of us, matter to us. Deciding or choosing. which in American society is a hallmark of individuality, can then be influenced by the various opinions of others around us. Our notion of individuality is therefore commiserate to our relationships rather than other functions such as logic or physical well being. One peculiar example of this is the intense secrecy about Contact and the activities associated among the inhabitants of the paradigm. The control structure has many decades of experience in defying conventional human behavior to the detriment of those in-the-know. Their definition of individuality is based on their relationship to experience and needs based on unconventional knowledge unavailable to broader society. This removes much of broader society’s ability to influence. Individuality in this context is an activity of or self-contained state (autonomy) of a societal group operating outside of social norms and expectations.
Emile Durkheim explored the context of individuality through examination of profound “personal choice” exhibited in the social forces at work in the “isolated act of self-destruction.” Durkheim discovered that categories of people experienced differences associated to social integration that influenced suicide rates. He found that people with strong social ties had low suicide rates and more individualistic people had high suicide rates. His conclusion was that regardless of the “advantages of autonomy, it contributed to social isolation and a higher suicide rate.” The degree of secrecy involved in the context of the contact paradigm seemingly prevents in some cases the buffering effect that strong social ties can provide. The autonomy of the compartmentalized groups paired with the requirements of national security and secrecy causes these individuals to experience traumatic differences and an absence of perceived social integration within broader social systems. Unsavory control behavior within the paradigm is observed as not the only cause of death. Suicides, which we know by reports occur, may be linkable to the limited or absent social integration and may be as prevalent as any security measures to contain the knowledge.
Sociological perspectives run from individual and provincial experiences up through national and then beyond to global perspectives. There is potentially no real limit to what points of view could be taken. The global perspective is an important means of understanding the larger world and our society’s place in it whether that society is on the individual scale, provincial scale, national scale or higher. This logical extension of perspectives is based on the basic premise that our place in society profoundly affects our life experiences. The individual perspective provides us with the most personal examination of the paradigm while the compartmentalized groups could be more closely likened to a provincial perspective due to its limited contact with open society except where efforts have been specifically made to take a broader one. The interlinking and interaction with experiential groups and those of high social status residing in the contact paradigm allows us to come engage in a unique exploration of the idea of socialization which inevitably involves inconsistencies from different sources. Experts describe socialization “as not a simple learning process but a complex balancing act in which we weigh all the ideas we encounter, form our own distinctive personalities, and create new world views.”
Societies of the world are increasingly interconnected by electronic technology and the conscious awareness that the technology allows. The transmitting of pictures, sounds, and written documents brings each of the sociological perspectives to life within seconds and in ways that were largely unavailable in the past. The consequence of this is that a secrecy paradigm becomes less sustainable as many people all around the world now share “many tastes in things like music, clothing, food…,” and a thirst for knowledge and understanding in our relationships. Even as we share and project our way of life into the world, the larger world has an impact on us, and we are just as quick to adopt or experiment with many of the things we find in it. The money-siphon we know as the deep black infrastructure created to manage Contact and all the peripheral aspects of its consequences and human responses has become a sprawling structure that grew up like a break-away civilization virtually no one noticed. It tickles the curiosity and imagination of individuals and groups when they encounter portions of it. It causes us to think in terms beyond nationality and provincial perspectives. Stories wriggle their way into surface society and take on our understanding of life; challenging both accepted truths and entrenched mythologies. This sharing, experiencing, utilizing and experimenting “greatly enhances the cultural diversity of this country.” Exploring this new way of thinking about humankind and our world is a good way to learn about ourselves.
This increasingly interconnected world with its secrets emerging from the wood-work, through the interchange of fear-based secrecy, principle based searches for truth, and the interplay of individuals and groups opens an opportunity to “understand ourselves only to the extent that we comprehend others.” The sociological perspective gives us tools with which to explore our world in this new context and gain this comprehension.
Bibliography
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Quote from: Sociology, Seventh Edition by John J. Macionis; Prentice Hall 1999; pg 3
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Quote from: Sociology, Seventh Edition by John J. Macionis; Prentice Hall 1999; pg 4
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Quote from: Sociology, Seventh Edition by John J. Macionis; Prentice Hall 1999; pg 8
Quote from: Sociology, Seventh Edition by John J. Macionis; Prentice Hall 1999; pg 8
Quote from: Sociology, Seventh Edition by John J. Macionis; Prentice Hall 1999; pg 8
Quote from: Sociology, Seventh Edition by John J. Macionis; Prentice Hall 1999; pg 9
