Sociological Perspective in Exopolitical Mediation

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

Quote from: Sociology, Seventh Edition by John J. Macionis; Prentice Hall 1999; pg2

Quote from: Sociology, Seventh Edition by John J. Macionis; Prentice Hall 1999; pg3

Quote from: Sociology, Seventh Edition by John J. Macionis; Prentice Hall 1999; pg 3

Quote from: Sociology, Seventh Edition by John J. Macionis; Prentice Hall 1999; pg 4

Quote from: Sociology, Seventh Edition by John J. Macionis; Prentice Hall 1999; pg 4

Quote from: Sociology, Seventh Edition by John J. Macionis; Prentice Hall 1999; pg 5

Quote from: Sociology, Seventh Edition by John J. Macionis; Prentice Hall 1999; pg 137

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

Mediator Neutrality Applied in Exopolitical Mediation

In traditional Mediation, mediator neutrality is the action of the mediator to remain neutral which means to not issue or imply judgment. A mediator seeks understanding rather than development of an opinion which results in judgment. This ability to be and remain neutral is incredibly important for success in traditional mediation. Rachel Fishman Green, Esq., describes the benefits of neutrality in the following way, “If I really understand how you are feeling, what this experience has done to you, what this means for you, the challenges that you are facing as you try to restructure your life – then I can help (others) understand these things. And I can also make sure that (what) we put together takes care of you and your needs.”

The same is applicable to Exopolitical Mediation. The participant or group and the inter-lying public which the Exopolitical Mediator works with has needs, hopes, and expectations just as participants in traditional mediation do. The human equation is no different in this respect and does indeed demand a voice to be heard and received seriously. The act of experiencing mediation is very powerful and can facilitate not only understanding but also changes to peoples goals and outlooks. This lays a tremendous burden of responsibility upon the Mediator to maintain a position of holistic caring service which is created when a mediator maintains neutrality.

Every individual experiences life from a perspective. That perspective will be a consequence of their knowledge, their experiences, their health, and their maturity. No other person is more appropriate to speak about their lives or their needs than themselves. In the Contact Paradigm the ability to communicate and be treated with dignity and respect is severely hampered by many layers of confusion, fears, illegitimate ridicule, inadequate knowledge and experience as well as the human tendency to compete or dominate. Mediation gives the opportunity for all voices to approach the human collective consciousness and be heard fairly in our reality.

An Exopolitical Mediator in remaining neutral does not judge and does their best to listen to everything that a participant or group has to say. The Mediator will ask questions to garner the best understanding of the information that he/she can. And the Mediator will assist in brainstorming to figure out how best to achieve a person's or group's needs. An Exopolitical Mediator will use all of the tools at their disposal to make sure that each party involved in the mediation HEARS the other.

One of the valuable skills a Mediator can apply is evaluating the communication of a participant to encourage improvements or additions which help prevent miscommunication. In Exopolitics the distance between the participant and the public audience, if that is the end recipient or alternate party in the mediation, can issue misconceptions or misconstrue the information or intents involved. The Mediator works to alleviate this known difficulty through experience & scope of paradigm awareness. Here again mediator neutrality comes into play, allowing the Mediator great flexibility of perception themselves.

A neutral mediator helps to improve communication by helping all parties or participants involved to understand where the other(s) are coming from. No party involved has to agree with the other(s) but it helps to understand why you disagree or where or why differences exist.

Mediators often feel great empathy for the participants. They not only perceive needs but they also perceive the emotions, challenges, and strength of personal investment involved in the participant's experiences, information, and existential position. The Mediator's job is to utilize this depth of their own perception to help all parties increase their understanding of each other and then to facilitate the best way for them to communicate or interact effectively. His or her greatest challenge is to understand everyone involved.

And the ultimate goal is the honest and honorable exchange of Truth.

Cyrellys Geibhendach

An Answer to Query Regarding Journal Content Submissions

In answer to a question regarding what subjects is appropriate for the Compass Morainn Journal, I am suggesting the following to assist member authors in encouragement toward producing pieces which will greatly benefit the Exopolitical Mediation field and all others in the Contact Paradigm at this time. The Journal as a part of the Compass Morainn tool package is to assist in several aspects of the resource Compass Morainn is designed to be.

One we are an educational resource to assist professionals in the human mainstream sciences like psychology and other fields, make the evolution or transition into the exopolitical mediation field. For instance, an author might consider how they as professionals rationalize their work on a personal level within the field to maintain objectivity and neutrality while working with whistleblowers or contactees who have many concerns with or before any presentation they might offer, based on their knowledge and experiences, to the world community, is very much a topic in need of a presentation.

We also are a resource to individuals experiencing the miriad forms of Contact to give them necessary information regarding who and what an Exopolitical Mediator is and how one or a group can assist them in their Disclosure effort or other needs. What are the limitations of an Exopolitical Mediator? Both personally and legally? What is the strengths or benefits to engaging in a working relationship with one?

Thirdly we are a resource to the world to assist in understanding the Contact Paradigm as it functionally exists in this point in time. Its history of mediators and their participants, its dangers, the hopes of its professionals & experiencers, its phenominal humanitarians who've dedicated their lives, their reputations, and often their own personal financial resources to be available to bridge gaps and facilitate an atmosphere of understanding and reconcilliation with regards to the many groups, factions, and lone individuals moving behind the scenes throughout the whole of the paradigm. It is a window into the Exopolitical world which brings such amazing information to the public table.

There is tremendous opportunity for authorship, leadership, and participation in forming up this new field into a strong network of people and resources. We are rapidly approaching a tipping point in the collective perception of the paradigm and its openness toward Disclosure. As that evolution takes place the role of the Exopolitical Mediator will assuredly evolve as well. Documenting where we've been, how we facilitate collaboration, and information release will also assist in creating a vision of where we shall go and what we shall become as a Service to Other oriented group of professionals.

Welcome aboard to all Authors and Researchers...I look forward to your contributions.

Cyrellys ni Geibhendach
http://compassmorainn.webs.com/