Deviance study notes as relative to exopolitical discourse on the subject of social-conflict paradigm.
By Cyrellys Geibhendach
June 8, 2001
Permission granted to copy & distribute intact without change.
Collective notes and direct excerpts from the text Sociology, seventh edition by John J. Mcionis, combined with personal commentary on the subject of Deviance as relative to Exopolitical discourse.
The existing division between the public and the national security state infrastructure on Contact which I have referred to numerous times as a contact control structure has evolved from a simple matter of those who know nothing and those who know something into a social-conflict paradigm which muddies the water as to what is known and who knows what, as well as contributes to a hostile public environment in which communicators are placed at heightened risk for social injury and destructive outcomes in communcative efforts. These notes are an opportunity for both the public and insiders to consider how culture, natural behavioral tendencies, and previous behavioral choices has complicated an already difficult communication environment.
Deviance is the recognized violation of cultural norms. Norms guide virtually all human activities, so the concept of deviance covers a correspondingly broad spectrum. Not all deviance involves action or even choice. The simple existence of some categories of individuals can be troublesome to others.
The long-standing policies withholding a publicly perceived non-terrestrial interaction effort has given rise to a deviance behavior that resulted in creation of a sprawling community comprised of people from around the world who's cultural norms now include the concept of Contact or the possibility of Contact. The social-conflict paradigm involved is defined as a struggle over the power to define conformity and nonconformity, freedom of human choice, moral boundaries, how society defines social deviance, and who's definition of deviance will be the long-standing one. This conflict is specified as occuring between the public and the vaguely defined Contact Control Structure (CCS).
Most examples of nonconformity that come readily to mind are negative instances of rule breaking, but we also define especially righteous people, students who speak up too much in class, or people who are overly enthusiastic about new technologies as deviant, even if we accord them a measure of respect. What deviant actions or attitudes have in common is some element of difference that causes us to regard another person as an “outsider”.
There is dispute between factions of the aware community within the public, defined as ufology & exopolitics, and the insiders of the CCS as to who is defined as an "outsider", and as to who is an example of nonconformity.
Members of society try to influence each other’s behavior through various kinds of social control. Much of the time this process is informal. Deviance is much more than a matter of individual choice or personal failing. How a society defines deviance, whom individuals brand as deviant, and what people decide to do about nonconformity are all issues of social organization.
Surface society's attempts at influencing the behavior of those within the CCS through nominative social control methods has historically had severely destructive consequences prior to either side really gleaning understanding of each other or even of what each side is knowledgeable about or what each is capable of knowing.
Although we tend to view deviance in terms of the free choice or personal failings of individuals, all behavior – deviance or conformity – is shaped by society. Three social foundations of deviance are identified:
1. Deviance varies according to cultural norms. No thought or action is inherently deviant; it becomes deviant only in relation to particular norms.
2. People become deviant as others define them that way. Everyone violates social norms regularly, occasionally to the extent of breaking the law. Whether such activities are sufficient to define us as mentally ill or criminal depends on how others perceive, define, and respond to our behavior.
3. Both rule making and rule breaking involve social power. The law, claimed Karl Marx, amounts to little more than the means by which powerful people protect their interests. In short norms and how we apply them are linked to social inequality.
The structural-functional paradigm focuses on how deviance contributes to the operation society.
In his pioneering study of deviance, Emile Durkheim made the astonishing statement that there is nothing abnormal about deviance; in fact, it contributes to the operation of society in four ways:
1. Deviance affirms cultural values and norms. Living demands that we make moral choices. To prevent our culture from dissolving into chaos people must show preference for some attitudes and behaviors over others. But any conception of virtue rests upon an opposing notion of vice. And just as there can be no good without evil, there can be no justice without crime. Deviance in short, is indispensible to creating and sustaining morality.
2. Responding to deviance clarifies moral boundaries. By defining some individuals as deviant, people draw a social boundary between right and wrong.
3. Responding to deviance promotes social unity. People typically react to serous deviance with collective outrage. This Durkheim explained, reaffirms the moral ties that bind them.
4. Deviance encourages social change. Deviant people Durkheim claimed, push a society’s moral boundaries, pointing out alternatives to the status quo and encouraging change. Moreover he declared, today’s deviance can become tomorrow’s morality.
Durkheim wrote:
Imagine a society of saints, a perfect cloister of exemplary individuals. Crimes, properly so called, will there be unknown; but faults which appear [insignificant] to the layman will create there the same scandal that the ordinary offense does in ordinary consciousness…For the same reason, the perfect and upright man judges his smallest failings with a severity that the majority reserve for acts more truly in the nature of an offense. (1964)
Deviance then is not a matter of having a few “bad apples” around; it is a necessary condition of “good” social living. If deviance is universal, the kind of deviance people generate depends on the moral issues they seek to clarify. It answers questions about how much dissent to allow and what goals should be by celebrating some of their members while condemning others as deviant. Social scientist, Erikson discovered that even though the offenses change (over time), the proportion of deviant (people) remained steady over time. This stability, concludes Erikson, confirms Durkheim’s contention that deviants serve as ethical markers, outlining a society’s changing moral boundaries.
A failure on both sides of the proverbial fence (public & CCS) to understand how and why they have habitually made certain choices, results in further division and solidification of sentiments involving resentment and open hostility. This lack of mutual understanding withdraws freedom of choice in how to proceed for both groups. Inserting understanding allows introspection and the opportunity for reconcideration of potentially destructive future choices and behaviors.
Some deviance may be necessary for a society to function, but Robert Merton argues that excessive violations arise from particular social arrangements. Specifically the scope and character of deviance depends on how well a society provides the institutionalized means to achieve cultural goals.
Conformity, Merton begins, lies in pursuing conventional goals through approved means. Some people use unconventional means – deviance innovation – to achieve a culturally approved goal. According to Merton, the “strain” between our culture’s emphasis on [wealth and] limited opportunity, gives rise to unconventional behavior, illegal or destructive behavior, and street hustling. Minorities who find the doors to “legitimate” success [goals] all but closed, blaze their own trail to the top.
The inability to become successful by normative means may also lead to another type of deviance that Merton calls ritualism. Ritualists resolve the strain of limited success by abandoning cultural goals in favor of almost compulsive efforts to live “respectably”. In essence, they espouse the rules to the point that they lose sight of their larger goals. Low-level bureaucrats, for example, often succumb to ritualism as a way of gaining respectability.
A third response to the inability to succeed is retreatism – the rejection of both cultural goals and means, so that one, in effect, “drops out.” Retreatists include some alcoholics, and drug addicts, and some of the street people found in U.S. cities. The deviance of retreatists lies in unconventional living and, perhaps more seriously, in choosing to live that way.
The fourth response to failure is rebellion. Like retreatists, rebels reject both the cultural definition of success and the normative means of achieving it. Rebels however, go one step further by advocating radical alternatives to the existing social order.
The very existence of the street hustling, ufology & exopolitics community denotes a human choice toward placing greater value on Truth and movement toward integration of Earth within a greater community than the prior preferences of human safety and security still promoted by the leadership infrastructure. It should be noted that the amount of pressure from this human social faction routinely elicits the response defined above as retreatism, due to malicious misunderstanding and ignorance with regards to the umbrella power structure and its ability to control information and individuals. Actions have very real social consequences and a conflict exists when one or both groups routinely exceed percieved moral behavioral boundaries which may differ between groups.
The central contribution of symbolic-interaction analysis is labeling theory, the assertion that deviance and conformity result, not only from what people do, but from how others respond to those actions. Labeling theory stresses the relativity of deviance, arguing that all reality is socially constructed so that the same behavior may be defined in any number of ways. Howard S. Becker claims that deviance is therefore nothing more than “behavior that people so label”. Given that “reality” is relative to time and place, it is no surprise that one society’s conventions may be another’s deviance.
The response to initial deviance can set in motion secondary deviance, by which an individual repeatedly violates a norm and begins to take on a deviant identity. The development of secondary deviance is another example of the Thomas theorem which states that “Situations we define as real become real in their consequences.”
Secondary deviance also marks the emergence of what Erving Goffman calls a deviant career: As individuals develop a stronger commitment to deviant behavior, they typically acquire a stigma, a powerful negative social label that radically changes a person’s self-concept and social identity.
Stigma operates as a master status overpowering other aspects of social identity so that an individual is diminished in the minds of others and consequently, becomes socially isolated. Sometimes an entire community formally stigmatizes an individual through what Harold Garfinkel calls a degradation ceremony. A criminal prosecution is one example of this, operating much like a college award ceremony except that people statd before the community to be labeled in a negative rather than a positive way.
Once people stigmatize an individual they may engage in retrospective labeling. This is the interpretation of someone’s past consistent with present deviance. Retrospective labeling distorts a person’s biography by being selective and prejudicial, guided more by the present stigma than by any attempt to be fair. It also helps to deepen the person’s deviant identity.
Similarly, people may engage in projective labeling of a stigmatized person. That is, others keep an individuals deviant identity in mind when assessing any future action. The result, of course is that people find evidence of deviance in almost anything a stigmatized individual does.
All the various symbolic-interaction theories see deviance as a process. Labeling theory links deviance not to action but to the reaction of others. Thus some people come to be defined as deviant while others who think or behave in the same way are not.
The public and the CCS can be defined as independent social groups with extremely limited contact. Each have their own rules and boundaries which cannot or will not be crossed. It would be useful for the purposes of successful bridging if there were incorporated intervention between the two groups by those well versed in cultural anthropology as part of the mediation process. But as yet the classical intellectual community does not yet extend its boundaries toward or into the frontiers of observation, awareness, and social infrastructure without the confining biases and intellectual habits which instigated both the secrecy and the secondary deviance. The hostile atmosphere stemming from inequalities by and between both groups remains problematic.
The social-conflict paradigm demonstrates how deviance reflects social inequality. This approach holds that who or what is labeled “deviant” depends on which categories of people hold power in society.
Social-conflict theory links deviance to power in three ways.
1. First the norms – especially laws – of any society generally reflect the interests of the rich and powerful.
2. even if their behavior is called into question the powerful have the resources to resist deviant labels.
3. Third, the widespread belief that norms and laws are natural and good masks their political character. For this reason we may condemn the unequal application of the law but give little thought to whether the laws themselves are inherently fair.
What is considered deviant in society has much to do with the relative power and privilege of different categories of people. Historical limitations of portions of our society applies stringent normative controls. Groups within society have been socialized to define success and power in specific terms. And because society [class structure] puts certain individuals [classes] in positions of power over others these powered classes often escape direct responsibility for actions that victimize the non-powered classes.
FiOs.
Wednesday, June 8, 2011
Wednesday, June 1, 2011
Social Citizenship, Think Tanks, and Politics of Difference
Social Citizenship, Think Tanks, & Politics of Difference
By Cyrellys Geibhendach
June 1, 2011
Permission granted to copy & distribute intact, without changes.
One of the primary concerns in dialog between groups in the theme of Contact and its relevance to human systems and orientations is the politics of difference. The politics of difference and the compartmentalizing behavior established from efforts toward influence of power and information control hampers communication and discourse on the subject. This politics involves status, power, and privilege. Our world is currently a multi-faceted collection of fragmented social themes and interconnected but diversely oriented organizations based on or in those themes which operate in tandem with governmental and other non-governmental organizations, institutions, and social systems. Power and influence is being continually adjusted and situated in various forms as influence through individualism declines and groups establish themselves seeking to attain a voice in an increasingly complex globalized world.
Many have noted the attacks on individualism and the sovereignty of individuals. Americans particularly have a great concern that dialogs about redistribution and global politics is tearing away a fundamental respect, commonality, and solidarity with universally accepted beliefs on individual rights and privilege which people once possessed. This is causing self-conscious social movements or groups who’s philosophical content meaning is compatible to follow the suit of earlier competitors to collaborate and consolidate into organizations which reflect specific philosophical idea systems in order to regain a measure of influential social citizenship.
In light of this, the Chinese – English news is remarking on the growth and establishment of world think tanks. They recently published remarks by James G. McGann, of the Foreign Policy Research Institute and director of Think Tanks and Foreign Policy Program at the University of Pennsylvania from an interview with Xinhua.
A quote from the article states, “Regional and global intergovernmental organizations such as the United Nations, World Bank, Asian Development Bank and NATO have recently come to recognize the significant role think tanks play in the policymaking process, he added.
While more think tanks are appearing around the globe, individual think tanks themselves are simultaneously globalizing. Individual think tanks are executing global expansion strategies, in which a think tank establishes multiple physical operational centers, either in different domestic locations or in countries outside of its headquarters, said McGann.”
The article, which did not specify the author, goes on to say, “He said think tanks have begun to prove their utility in the domestic and international policy sphere as information transfer mechanisms and agents of change by aggregating and creating new knowledge through collaboration with diverse public and private actors.”
"While policymakers may lack the tools to quickly respond to a critical policy problem, often they suffer not from a lack of information but from an 'avalanche of information' that gets in the way of effective decision-making," said McGann.
The article described McGann as particularly positive about the benefits of think tanks to contribute in an interconnected global dialog on policy issues of today. It noted McGann as describing “the encouragement of cooperation, collaboration, research analysis, and solution development,” among others like “networking between domestic political parties, bureaucracy, media, academe and internationally with other think tanks, NGOs and international organizations, and providing expertise on specialized policy issues.”
McGann in the interview pointed out the specific difficulties think tanks face (acutely present in developing countries) that of independence, funding, personnel requirements, and access to reliable data.
One thing to keep in mind might be the rise of think tanks in the global community as an indicator that we are not all equal in the community. Social citizenship in groups has greater prestige and influence than most individuals. They command a greater reach via name branding, for instance, which places them within social status levels remarkably similar to celebrity status particularly within their fields of expertise. These organizations are rewriting the book on real vs imagined community and systemic constructions. They are both a product of social system fallacies and failures as well as drivers of new social constructions. Some are even known to transcend the actual of scope of ideas the public at large ascribes to and create formal policies manipulating the public understanding and fundamental interpersonal belief systems.
This rise of special interests and think tanks is reminiscent of the Roman Republic’s treatment of influence where groups such as the Assembly of Centuries, Comitia Curiata and Comitia Tributa ruled policies and the latter that even took charge of various public works and financial matters. These groups effectively established a class system where participation (social citizenship) was based on status and privilege of association.
“Rome organized conquered communities by establishing several different degrees of privilege and responsibility among them. Residents of a few favored communities were granted the most highly prized status, full Roman citizenship. This meant that they were on the same legal footing as the Romans; they enjoyed the protection of Roman law and could hold office in Rome. Members of other communities became citizens sine suffragio (without the vote); such citizens had the right of intermarriage with Romans and had to supply troops to the Roman army on demand. At a lower level of privilege were the socii (“allies”). They received Rome’s protection from other peoples and were also liable for troops. None of these groups, once joined to Rome in whatever status, could follow independent foreign policies,” according to a description from The Western Experience, vol I, Antiquity to the Middle Ages by Chambers, Grew, Herlihy, Rabb, and Woloch.
This type of system constructed a false universalism that didn’t recognize differences and was not representative of the masses. In this way what masquerades as a representative system can in actuality operate as a feudal one with respective allegiances. A system like this ostensibly serves as a means of consolidating power into a severely pyramidal structure with limited or non-existent social citizenship for individuals at the bottom particularly if they don’t belong to a policy making group or have real influence in one.
Like any tool, organizations such as think tanks entail responsibility and functional morality incorporated into their purposing. They are capable of being a double-edged sword which can either benefit the human community or hamper its positive development. It is worthwhile to consider if in the course of the crucial roles these organizations are playing that we might be cementing the divisions between social movements and locking in power and relationships incompatible with representative governance which as an institution is designed to accommodate agency of the people through more direct and transparent contributions by individuals.
Saturday, May 21, 2011
Charles Hall Interview - Oracle Broadcasting 05-11
New Interview with Charles Hall by Melodee Hallett
05-21-11
Cyrellys Geibhendach
My friend Melody Hallett at Oracle Broadcasting network interviewed Charles Hall and his wife today. Interview Replay. They talked about Charles experience in the Air Force and his time at Indian Springs. Among other things, Mr. Hall briefly mentioned his Hall Photon Theory and also discussed how Tall White/Human agreements are defined and adhered to.
05-21-11
Cyrellys Geibhendach
My friend Melody Hallett at Oracle Broadcasting network interviewed Charles Hall and his wife today. Interview Replay. They talked about Charles experience in the Air Force and his time at Indian Springs. Among other things, Mr. Hall briefly mentioned his Hall Photon Theory and also discussed how Tall White/Human agreements are defined and adhered to.
Sunday, February 6, 2011
Identity in Exopolitical Mediation: Exopolitics Applied
IDENTITY IN EXOPOLITCAL MEDIATION: EXOPOLITICS APPLIED
By Cyrellys Geibhendach
February 7, 2011
Original: http://hubpages.com/hub/Identity-in-exopolitical-mediation-exopolitics-applied
When we work within the context of Exopolitical Mediation one of the subjects which presents itself for our attention is that of Identity. Identity is applicable to two different venues within exopolitical mediation. One venue being that of individuals within the covertly operating contact control structure and the other venue being in regards to extra-terrestrial contact or interaction under the currently theoretical scientific heading of astrobiology or the alternative paradigm field of Exopolitics. The first venue addresses the question of identity with its associated issues to the individuals whether they are whistleblowers, sanctioned operatives, or outside of the established contact control structure (CCS) as contactees or abductees, all of whom hold multiple identities out of necessity. The second pertains directly in relation to the extraterrestrials themselves and enters the realms of inter-specie and intercultural exchanges which back-feed into humanity’s diverse identity construction and characteristics.
For the purpose of this examination, I will not be presenting information in a context to prove to observers that extraterrestrial contact has occurred. This context is outside the scope of this work and would detract from the study of identity as it pertains to exopolitical mediation which operates within the context of Contact as a historical fact; hidden in plain view beneath an uninformed publics’ operative conscious awareness. This work is proceeding beyond the need for proving this paradigm to its readers. It is this author’s recommendation for anyone requiring contextual support in understanding the existence of Contact to refer to the work of Dr Michael Salla of the Exopolitics Institute[1], Steven Bassett of Paradigm Research Group[2], Dr. Steven Greer of the Disclosure Project[3], and Larry W. Bryant one of the leading ufological specialists in FOIA pursuit and operator of Washington DC office of Citizens Against UFO Secrecy (CAUS)[4].
Identity is about delineating relations and interrelations. It is a way to identify sameness and differences which allow us to better understand ourselves and other individuals or groups in our experience. It is this need to understand and have certainty about our relationships that drives the creation, recognition and uses of identity.
In exopolitical mediation we engage with identities which are not operating in mainstream society to the degree that the community of humanity understands their relation with or to them. This relationship is not defined by society but rather by the individuals or groups from which they originate. So in exopolitical mediation it can be said that the mediator is working with individual and group identity forms.
The Insiders
The majority of the current work exopolitical mediation engages involves insiders to the Contact paradigm. Insiders is defined as an individual or group who is involved to some degree with extraterrestrial contact or the peripheral of the control structure. There are two forms of insider. One is a non-organized form who is a member of the public and has no ties to an official or organized contact engaging structure. This form encompasses the Contactee and the Abductee. The difference between the two being whether contact is perceived as a positive or negative experience involving willing or unwilling engagement. The second of the two forms is participatory in an organized contact control structure and can involve anyone who is a member or peripheral experiencer of that structure (CCS Insider).
When we discuss the subject of identity we are looking at key questions which grant us understanding of relationship on the personal, social, and institutional levels. A personal level is defined as how an individual sees itself and how others see it. A social level is defined as how elements of society see or relate to individuals or groups in a group context such as culture or more defined context such as skilled professional. An institutional level would refer to the ability of a organized structure such as a state, governmental, or corporate organization to influence or play a defining role in identity which can be seen in categorization of cultures, biological identity, and social group identities into organized identity tools such as identification documentation, group management, or exploitation processes.
Some of the key questions we look at in exopolitical mediation is:
1. What is individual or group identity association source?
2. What is individual or group identity association pattern in a societal context?
3. What personal identity categories are in use and which ones are we interacting with?
4. What purpose is involved in the utilization of dominant identity form? Or influence of passive forms?
5. How long has the engaged identities been in use?
6. What indicators are apparent that depict an individual or group nature or emotional composition?
7. What social, cultural, stereotypical, and biological constructs went into creating the present forms of identity in the subject individual or group
8. How has societal naivety played upon and affected this identity construct and maintenance.
9. What are the appropriate categorical activities, behavior, and traits of the dominant or passive identity forms.
10. Are an insider’s identity categories different from mainstream societal individuals and if so in what ways?
11. How has an insider’s identity been maintained and how has it evolved over the individual’s experience within the contact paradigm?
12. How has an individual or group utilized its natural capability to challenge, modify, or ignore expected types of paradigm identity and pre-defined behavior parameters?
13. How binding is identity roles for this individual or group and in what way?
14. What mistakes about the construction or context of identity by groups or individuals, both inside and outside of the Contact Paradigm, express an influence upon the dominant and passive forms of identity present?
15. What are the contextual meanings and values involved in paradigm identities? How do these differ from open societies viewpoint or perceptions to the insider group and individualistic viewpoints or perceptions?
The top tier of identity categories include: personal identity, paradigm group identity, and societal identity. Each of these can be further defined in terms of biological identity (including genetic & gender forms), social, cultural, and stereotypical categories of identity construction and maintenance. Like in open society, identity construction influences can include gender, ethnicity, and social class. However in exopolitical mediation an additional influence is added to this list in the form of institutionally and societally induced secrecy which creates additional division on the social and personal level of categories. Since identities are multi-dimensional the added dimension of secrecy or societal naivety instigates the rise of additional diversity in the creation of differences or defined identity groups. The primary contributing categories to an identity matrix influence through attribution, living experience, or deliberate imposition. They create meaning structures which comprise agency. Agency is the amount of self-control or other influences an individual experiences, possesses, allows, or takes over their own identity and behavior.
An interesting exploration could be made of investigating how identity construction and perceptions affect individual and group experiences. How do the influences involved in identity characteristics affect performance or human potential? Due to the influence of institutional and societal mandated secrecy, an insider’s social resources are highly limited. How are the concepts involving access to social resources imparting different meanings upon the multidimensional nature of identity on both individual and group levels?
Both society and paradigm institutions have created stigmas and derogatory cultural meanings to justify social exclusions and treatments having profound effects on the characteristics that contribute to identity constructions. It is pertinent to be concerned with theses meanings to understand the causes of self-modification of identity which differ from social definitions of identity characteristics. It is also of importance to examine the relativity and relational variances involved in each level of meaning. Because derogatory meanings can impart relativity, it may be difficult to provide a basis for collective identity on the social or societal perceptional level where definitions of positive or negative, ethical or unethical are sought to be applied.
Another influence upon paradigm identities is shared and contested ideas about the necessities of life which change or control the parameters of individual and group identity. These ideas have a profound influence upon capabilities, opportunities, and engagements of individual participants and others in their group or even on a wider context. This affects behavior both inside and outside of the Contact Paradigm on issues of structural or individual operation (behavior), Communication, and Disclosure. (The definition in exopolitical mediation of Communication is different from Disclosure in that, it entails communicative exchanges on personal and group levels which do not include paradigm proof. Communication operates beyond Disclosure under a supposition in which the Contact Paradigm is an existential fact complete with its own history, purposes, and range of effects on both an aware population and a separate unaware population. Disclosure ostensibly includes some form of belief-influencing or conceptual modifying proof of paradigm because it in contrast operates under the belief that a specific someone or group who is uninformed is influential enough and trustworthy enough to paradigm structures and stability to warrant a ‘need to know’ classification.)
Identities for insiders are a means to an end where individuals seek existential certainties in an uncertain world. Fear is a powerful influence on the construction of identity and the operational parameters for that identity as well as whether the identity in question is dominant or passive in its utilization.
For individuals within the CCS, identities can be temporary and fluid where they continually experience modification to integrate with perceived needs in social or operational categories. Modern technologies and the digitalization of identity data allows a unique flexibility for institutional identity modification which has never before been possible. Data can be modified, deleted or created based on perceived need across many societal venues at a rapid pace. It can supersede social perceptions of reality and accreditation or it can contribute to discreditation and a return to a zenith which is 9/10ths below the surface of human awareness. Human health professionals would undoubtedly find this capacity for and ability or practice of rapid identity transformation of keen interest when seeking to understand human health and welfare. An anthropological professional would find it of keen interest in terms of being an example of the human capacity for social, cultural, and environmental adaptation.
Both as individuals and through collective action it is possible to redefine and reconstruct our identities. We can negotiate and interpret the roles we adopt. Through collective action it is also possible to influence the social structures which constrain us, but there are clearly restrictions and limits. The scripts of our everyday interactions are already written and at the wider level structures are deeply embedded in contemporary culture, economy and society. Identity formation continues to illustrate the interrelationship between structure and agency. ~ Quote “Questions about Identity”, Open Learn University unit:
The exopolitical mediator must pay close attention to relevant identity descriptions, as well as other supporting or diverse associative descriptions. The exopolitical mediator is always examining the identity representation in terms of accuracy, integrity, and operational parameters on individual and group levels. For this reason it is markedly important to keep watch on situational context which affects identity and paradigm ensconced behavior. This situational context will modify or change in mediation participants, the definition of stable and flexible features of identity.
Identities are also constructed in relation to place (situational context), difference is unequally weighted and creates categories of outsiders. ~ Quote “Questions about Identity”, Open Learn University unit:
The Extraterrestrials and Ultraterrestrials
For the purpose of this examination of identity relating to non-terrestrials, whether human or non-human type, I will offer this brief description of the difference between extra-terrestrial (ET) and ultra-terrestrial (UT) in terms of current exopolitical usage. Extra-terrestrial refers to a corporal or physically located individual or group of persons not specifically of the classically perceived Earth population of humanity. An ultra-terrestrial refers to a non-corporal entity which whether through type or evolution exists in a non-physical form when involving themselves in our interactive planetary paradigm. Theoretically, the same questions of identity would apply to either of these collective groups and all subcategories possible within them.
Exopolitical mediation’s regard of identity in relation to ETs & UTs begins with the applicability of our preconditioned ideas, parameters, or assumptions involving identity definitions and construction processes which we utilize or apply to ourselves. In terms of applicability the very nature of biological difference is capable of supplanting or dominating certain possible influences on identity. A distinct example of this would be in question of gender. A specie which is not gender specific would not be influenced by the same defining categories or details influencing construction of identity and our human perception of gender-appropriate roles would not apply.
Another distinct influence on our own inter-specie relational perception and an ET or UT perception of identity would once again, be shared and contested ideas about the necessities of life which change or control the parameters of individual and group identity. Specie other than an Earth Human will have undoubtedly different views or concepts about their own necessities of life. How they societally or individually attend to or act upon those necessities may be predisposed to differences from choices which we in an attempt to empathize, might make when perceptionally placing ourselves in their shoes psycho-experimentally. The influences upon another specie may not be discernable to us since differences in biology, origin, local, and socio-cultural nuances among other possibilities will afford a consequential inability to fully discern all influences and their effects, especially when human experience is still collectively small and its interactive activities which add to and improve collective understanding is severely limited through a broken or dysfunctional management paradigm.
When examining the identity of ETs & UTs we are looking at some of the following questions and concepts:
1. Applicability. i.e. Is an extraterrestrial even aware of defined identity as a concept? Is it individual or hive? Is the nature physical, social, cultural or spiritual? How many or which of these terms apply?
2. Definitions of shared and contested ideas about the necessities life as pertain to this specific specie or on a wider Greater Community scale (collective).
3. Depth of form or hierarchy of categories involved in identity
4. Degrees of influence in applicable forms or categories: Biological identity, social identity, institutional identity, cultural identity or other commonly less specified or stereotypically unlikely specified forms. i.e. spiritual or sensory
5. Degree of interactive influence.
6. Individual and collective investments in identity….value, tolerances, & flexibility…
7. How much constraint is exercised in ET or UT social structures and how much agency is involved in shaping the identities of an interacting specie?
The unknown features of identity for which we have no human context available or unknown roles of identity, again, no human context available, or unknown choices as categories contribute to identity. We need to be aware of what we might describe as our inability to be aware of the self by which an extraterrestrial might live.
The importance of the degree of interactive influence pertains to the mutual exchange which occurs when two species meet or interact. There is always something received by both parties. There is a cross pollination in effect. The question is to what degree of influence it occurs or is allowed to influence. Mutual awareness is an example of an absolute. But what other absolutes, intermittent, or flexible influences exist in an exchange and how does it affect how an individual treats identity? Or reacts to personal or interpersonal identity relationships? How are personal identity perceptions and external identity perceptions influenced or affected on both interacting specie?
For example. A human individual’s perception of self alters when a human interacts with horses. A human individual’s defined identity alters with perceptions, reactions to and expressions of identity made by others toward them or perceived by them. Ideas about competency, human nature, and physical ability are modified and applied as constructs which help to rewrite an individual or groups identity when experience with horses is engaged. A person becomes ‘skilled’. A person become capable of exercising ‘empathy’. A group becomes defined by a dominant activity in their human experience. A person or group’s perception of the definition of communication and sentience becomes permanently altered due to an ability to engage in duality or shared terms of existence, physical control, safety, or the necessities of life.
It would be expected that a similar modification or exchange would occur during instances of contact or especially experiences involving environmental, cultural, and contextual immersion. An area of examination in relation to this would be each involved specie’s actions, efforts, and results in coping with change.
It is understood that identity is particularly useful as a concept for depicting the ability to cope with change and uncertainty, as well as the opportunities which arise from encounters with diversity. The nature of identities is, at the very least in human applications, fluid and self-modifying or continually changing in reaction or adaptation to needs and uncertainties. Again applicability would cause us to ask if this is appropriate for an ET or UT individual or group.
An investigation into identity, especially in changing times, raises issues about different relationships and tensions between the personal and the social, structure and agency, conscious and unconscious factors and between sameness and difference. Whilst structures may be very influential in shaping our identities there are always uncertainties and changes which often take place through agency, either that of individuals or collectively through groups of people. Uncertainties can lead to confusion, but change can also create diversity and new opportunities for us to shape our identities. Identity is a dynamic concept that has considerable significance within the social sciences and in our everyday lives. ~ Quote “Questions about Identity”, Open Learn University unit:
A peculiar and particularly ancient voice from humanity’s past gave us a potentially useful insight into change, our relationship with the Universe, and its bearing on our collective identity. This voice speaks to us of sameness and differences and of the deepest human value and context. He addressed our definitions, our reactions, our expressions, our participation, our interpretations and our allowances for change….the balancing act….and the dynamics of spirit. Marcus Aurelius in his personal dialog titled “To Himself” offered this:
Constantly regard the Universe as one living being having one substance and one soul and observe how all things have reference to one perception the perception of this one living being and how all things act with one living movement and how all things are the cooperative causes of all things which exist; observe too the continuous spinning of the thread and the contexture of the web; Thou art a little soul bearing about a corpse…it is no evil for things to undergo change and no good for things to subsist in consequence of change. Time is like a river made up of the events which happened in the violent stream for as soon as a thing has been seen it is carried away and another comes in its place, and this will be carried away too. ~ Marcus Aurelius, To Himself.
We apply this wisdom as we strive to identify with a group of Others….collective identification…how we traverse our initial collective identity through planetary social changes when we join the Greater Community and craft a new link with its own meaning that pertains to us and our relationship. Terminology can illustrate the dynamic processes of shaping, & forming; of transforming identities. Our identities change all the time here on this world….change in identity is not new on this world. Human kind is fussy and experimentive when it comes to terms of identity as seen in evolution of terms and meaning of terms. Humanity is in many ways highly adaptable, always seeking new methods of adapting, and with a penchant for embracing new opportunity.
Reference Notes & Bibliography
[1] Exopolitics Institute PO Box 2199, Kealakekua, Hawaii, 96750, USA http://www.exopoliticsinstitute.org/ The Exopolitics Institute is a 501 (c) (3) non-profit educational organization dedicated to the study, promotion and support of exopolitics. Exopolitics is defined as an interdisciplinary scientific field, with its roots in the political sciences, that focuses on research, education and public policy with regard to the actors, institutions and processes, associated with extraterrestrial life, as well as the wide range of implications this entails through public advocacy and newly emerging paradigms.
[2] Paradigm Research Group, 4938 Hampden Lane, #161, Bethesda, MD 20814 http://www.paradigmresearchgroup.org/
[3] Disclosure Project, PO Box 265, Crozet VA 22932, USA http://www.disclosureproject.org/ a nonprofit research project working to fully disclose the facts about UFOs, extraterrestrial intelligence, and classified advanced energy and propulsion systems. We have over 400 government, military, and intelligence community witnesses testifying to their direct, personal, first hand experience with UFOs, ETs, ET technology, and the cover-up that keeps this information secret.
[4] Larry W Bryant UFOView, 3518 Martha Custis Drive, Alexandria, VA 22302, http://ufoview.posterous.com/
[5] The Open University – Open Learn, Great Britain. http://www.open.ac.uk/openlearn/ An online pubic access educational opportunity offered free of charge to participants in the form of interactive subject and topic units.
By Cyrellys Geibhendach
February 7, 2011
Original: http://hubpages.com/hub/Identity-in-exopolitical-mediation-exopolitics-applied
When we work within the context of Exopolitical Mediation one of the subjects which presents itself for our attention is that of Identity. Identity is applicable to two different venues within exopolitical mediation. One venue being that of individuals within the covertly operating contact control structure and the other venue being in regards to extra-terrestrial contact or interaction under the currently theoretical scientific heading of astrobiology or the alternative paradigm field of Exopolitics. The first venue addresses the question of identity with its associated issues to the individuals whether they are whistleblowers, sanctioned operatives, or outside of the established contact control structure (CCS) as contactees or abductees, all of whom hold multiple identities out of necessity. The second pertains directly in relation to the extraterrestrials themselves and enters the realms of inter-specie and intercultural exchanges which back-feed into humanity’s diverse identity construction and characteristics.
For the purpose of this examination, I will not be presenting information in a context to prove to observers that extraterrestrial contact has occurred. This context is outside the scope of this work and would detract from the study of identity as it pertains to exopolitical mediation which operates within the context of Contact as a historical fact; hidden in plain view beneath an uninformed publics’ operative conscious awareness. This work is proceeding beyond the need for proving this paradigm to its readers. It is this author’s recommendation for anyone requiring contextual support in understanding the existence of Contact to refer to the work of Dr Michael Salla of the Exopolitics Institute[1], Steven Bassett of Paradigm Research Group[2], Dr. Steven Greer of the Disclosure Project[3], and Larry W. Bryant one of the leading ufological specialists in FOIA pursuit and operator of Washington DC office of Citizens Against UFO Secrecy (CAUS)[4].
Identity is about delineating relations and interrelations. It is a way to identify sameness and differences which allow us to better understand ourselves and other individuals or groups in our experience. It is this need to understand and have certainty about our relationships that drives the creation, recognition and uses of identity.
In exopolitical mediation we engage with identities which are not operating in mainstream society to the degree that the community of humanity understands their relation with or to them. This relationship is not defined by society but rather by the individuals or groups from which they originate. So in exopolitical mediation it can be said that the mediator is working with individual and group identity forms.
The Insiders
The majority of the current work exopolitical mediation engages involves insiders to the Contact paradigm. Insiders is defined as an individual or group who is involved to some degree with extraterrestrial contact or the peripheral of the control structure. There are two forms of insider. One is a non-organized form who is a member of the public and has no ties to an official or organized contact engaging structure. This form encompasses the Contactee and the Abductee. The difference between the two being whether contact is perceived as a positive or negative experience involving willing or unwilling engagement. The second of the two forms is participatory in an organized contact control structure and can involve anyone who is a member or peripheral experiencer of that structure (CCS Insider).
When we discuss the subject of identity we are looking at key questions which grant us understanding of relationship on the personal, social, and institutional levels. A personal level is defined as how an individual sees itself and how others see it. A social level is defined as how elements of society see or relate to individuals or groups in a group context such as culture or more defined context such as skilled professional. An institutional level would refer to the ability of a organized structure such as a state, governmental, or corporate organization to influence or play a defining role in identity which can be seen in categorization of cultures, biological identity, and social group identities into organized identity tools such as identification documentation, group management, or exploitation processes.
Some of the key questions we look at in exopolitical mediation is:
1. What is individual or group identity association source?
2. What is individual or group identity association pattern in a societal context?
3. What personal identity categories are in use and which ones are we interacting with?
4. What purpose is involved in the utilization of dominant identity form? Or influence of passive forms?
5. How long has the engaged identities been in use?
6. What indicators are apparent that depict an individual or group nature or emotional composition?
7. What social, cultural, stereotypical, and biological constructs went into creating the present forms of identity in the subject individual or group
8. How has societal naivety played upon and affected this identity construct and maintenance.
9. What are the appropriate categorical activities, behavior, and traits of the dominant or passive identity forms.
10. Are an insider’s identity categories different from mainstream societal individuals and if so in what ways?
11. How has an insider’s identity been maintained and how has it evolved over the individual’s experience within the contact paradigm?
12. How has an individual or group utilized its natural capability to challenge, modify, or ignore expected types of paradigm identity and pre-defined behavior parameters?
13. How binding is identity roles for this individual or group and in what way?
14. What mistakes about the construction or context of identity by groups or individuals, both inside and outside of the Contact Paradigm, express an influence upon the dominant and passive forms of identity present?
15. What are the contextual meanings and values involved in paradigm identities? How do these differ from open societies viewpoint or perceptions to the insider group and individualistic viewpoints or perceptions?
The top tier of identity categories include: personal identity, paradigm group identity, and societal identity. Each of these can be further defined in terms of biological identity (including genetic & gender forms), social, cultural, and stereotypical categories of identity construction and maintenance. Like in open society, identity construction influences can include gender, ethnicity, and social class. However in exopolitical mediation an additional influence is added to this list in the form of institutionally and societally induced secrecy which creates additional division on the social and personal level of categories. Since identities are multi-dimensional the added dimension of secrecy or societal naivety instigates the rise of additional diversity in the creation of differences or defined identity groups. The primary contributing categories to an identity matrix influence through attribution, living experience, or deliberate imposition. They create meaning structures which comprise agency. Agency is the amount of self-control or other influences an individual experiences, possesses, allows, or takes over their own identity and behavior.
An interesting exploration could be made of investigating how identity construction and perceptions affect individual and group experiences. How do the influences involved in identity characteristics affect performance or human potential? Due to the influence of institutional and societal mandated secrecy, an insider’s social resources are highly limited. How are the concepts involving access to social resources imparting different meanings upon the multidimensional nature of identity on both individual and group levels?
Both society and paradigm institutions have created stigmas and derogatory cultural meanings to justify social exclusions and treatments having profound effects on the characteristics that contribute to identity constructions. It is pertinent to be concerned with theses meanings to understand the causes of self-modification of identity which differ from social definitions of identity characteristics. It is also of importance to examine the relativity and relational variances involved in each level of meaning. Because derogatory meanings can impart relativity, it may be difficult to provide a basis for collective identity on the social or societal perceptional level where definitions of positive or negative, ethical or unethical are sought to be applied.
Another influence upon paradigm identities is shared and contested ideas about the necessities of life which change or control the parameters of individual and group identity. These ideas have a profound influence upon capabilities, opportunities, and engagements of individual participants and others in their group or even on a wider context. This affects behavior both inside and outside of the Contact Paradigm on issues of structural or individual operation (behavior), Communication, and Disclosure. (The definition in exopolitical mediation of Communication is different from Disclosure in that, it entails communicative exchanges on personal and group levels which do not include paradigm proof. Communication operates beyond Disclosure under a supposition in which the Contact Paradigm is an existential fact complete with its own history, purposes, and range of effects on both an aware population and a separate unaware population. Disclosure ostensibly includes some form of belief-influencing or conceptual modifying proof of paradigm because it in contrast operates under the belief that a specific someone or group who is uninformed is influential enough and trustworthy enough to paradigm structures and stability to warrant a ‘need to know’ classification.)
Identities for insiders are a means to an end where individuals seek existential certainties in an uncertain world. Fear is a powerful influence on the construction of identity and the operational parameters for that identity as well as whether the identity in question is dominant or passive in its utilization.
For individuals within the CCS, identities can be temporary and fluid where they continually experience modification to integrate with perceived needs in social or operational categories. Modern technologies and the digitalization of identity data allows a unique flexibility for institutional identity modification which has never before been possible. Data can be modified, deleted or created based on perceived need across many societal venues at a rapid pace. It can supersede social perceptions of reality and accreditation or it can contribute to discreditation and a return to a zenith which is 9/10ths below the surface of human awareness. Human health professionals would undoubtedly find this capacity for and ability or practice of rapid identity transformation of keen interest when seeking to understand human health and welfare. An anthropological professional would find it of keen interest in terms of being an example of the human capacity for social, cultural, and environmental adaptation.
Both as individuals and through collective action it is possible to redefine and reconstruct our identities. We can negotiate and interpret the roles we adopt. Through collective action it is also possible to influence the social structures which constrain us, but there are clearly restrictions and limits. The scripts of our everyday interactions are already written and at the wider level structures are deeply embedded in contemporary culture, economy and society. Identity formation continues to illustrate the interrelationship between structure and agency. ~ Quote “Questions about Identity”, Open Learn University unit:
The exopolitical mediator must pay close attention to relevant identity descriptions, as well as other supporting or diverse associative descriptions. The exopolitical mediator is always examining the identity representation in terms of accuracy, integrity, and operational parameters on individual and group levels. For this reason it is markedly important to keep watch on situational context which affects identity and paradigm ensconced behavior. This situational context will modify or change in mediation participants, the definition of stable and flexible features of identity.
Identities are also constructed in relation to place (situational context), difference is unequally weighted and creates categories of outsiders. ~ Quote “Questions about Identity”, Open Learn University unit:
The Extraterrestrials and Ultraterrestrials
For the purpose of this examination of identity relating to non-terrestrials, whether human or non-human type, I will offer this brief description of the difference between extra-terrestrial (ET) and ultra-terrestrial (UT) in terms of current exopolitical usage. Extra-terrestrial refers to a corporal or physically located individual or group of persons not specifically of the classically perceived Earth population of humanity. An ultra-terrestrial refers to a non-corporal entity which whether through type or evolution exists in a non-physical form when involving themselves in our interactive planetary paradigm. Theoretically, the same questions of identity would apply to either of these collective groups and all subcategories possible within them.
Exopolitical mediation’s regard of identity in relation to ETs & UTs begins with the applicability of our preconditioned ideas, parameters, or assumptions involving identity definitions and construction processes which we utilize or apply to ourselves. In terms of applicability the very nature of biological difference is capable of supplanting or dominating certain possible influences on identity. A distinct example of this would be in question of gender. A specie which is not gender specific would not be influenced by the same defining categories or details influencing construction of identity and our human perception of gender-appropriate roles would not apply.
Another distinct influence on our own inter-specie relational perception and an ET or UT perception of identity would once again, be shared and contested ideas about the necessities of life which change or control the parameters of individual and group identity. Specie other than an Earth Human will have undoubtedly different views or concepts about their own necessities of life. How they societally or individually attend to or act upon those necessities may be predisposed to differences from choices which we in an attempt to empathize, might make when perceptionally placing ourselves in their shoes psycho-experimentally. The influences upon another specie may not be discernable to us since differences in biology, origin, local, and socio-cultural nuances among other possibilities will afford a consequential inability to fully discern all influences and their effects, especially when human experience is still collectively small and its interactive activities which add to and improve collective understanding is severely limited through a broken or dysfunctional management paradigm.
When examining the identity of ETs & UTs we are looking at some of the following questions and concepts:
1. Applicability. i.e. Is an extraterrestrial even aware of defined identity as a concept? Is it individual or hive? Is the nature physical, social, cultural or spiritual? How many or which of these terms apply?
2. Definitions of shared and contested ideas about the necessities life as pertain to this specific specie or on a wider Greater Community scale (collective).
3. Depth of form or hierarchy of categories involved in identity
4. Degrees of influence in applicable forms or categories: Biological identity, social identity, institutional identity, cultural identity or other commonly less specified or stereotypically unlikely specified forms. i.e. spiritual or sensory
5. Degree of interactive influence.
6. Individual and collective investments in identity….value, tolerances, & flexibility…
7. How much constraint is exercised in ET or UT social structures and how much agency is involved in shaping the identities of an interacting specie?
The unknown features of identity for which we have no human context available or unknown roles of identity, again, no human context available, or unknown choices as categories contribute to identity. We need to be aware of what we might describe as our inability to be aware of the self by which an extraterrestrial might live.
The importance of the degree of interactive influence pertains to the mutual exchange which occurs when two species meet or interact. There is always something received by both parties. There is a cross pollination in effect. The question is to what degree of influence it occurs or is allowed to influence. Mutual awareness is an example of an absolute. But what other absolutes, intermittent, or flexible influences exist in an exchange and how does it affect how an individual treats identity? Or reacts to personal or interpersonal identity relationships? How are personal identity perceptions and external identity perceptions influenced or affected on both interacting specie?
For example. A human individual’s perception of self alters when a human interacts with horses. A human individual’s defined identity alters with perceptions, reactions to and expressions of identity made by others toward them or perceived by them. Ideas about competency, human nature, and physical ability are modified and applied as constructs which help to rewrite an individual or groups identity when experience with horses is engaged. A person becomes ‘skilled’. A person become capable of exercising ‘empathy’. A group becomes defined by a dominant activity in their human experience. A person or group’s perception of the definition of communication and sentience becomes permanently altered due to an ability to engage in duality or shared terms of existence, physical control, safety, or the necessities of life.
It would be expected that a similar modification or exchange would occur during instances of contact or especially experiences involving environmental, cultural, and contextual immersion. An area of examination in relation to this would be each involved specie’s actions, efforts, and results in coping with change.
It is understood that identity is particularly useful as a concept for depicting the ability to cope with change and uncertainty, as well as the opportunities which arise from encounters with diversity. The nature of identities is, at the very least in human applications, fluid and self-modifying or continually changing in reaction or adaptation to needs and uncertainties. Again applicability would cause us to ask if this is appropriate for an ET or UT individual or group.
An investigation into identity, especially in changing times, raises issues about different relationships and tensions between the personal and the social, structure and agency, conscious and unconscious factors and between sameness and difference. Whilst structures may be very influential in shaping our identities there are always uncertainties and changes which often take place through agency, either that of individuals or collectively through groups of people. Uncertainties can lead to confusion, but change can also create diversity and new opportunities for us to shape our identities. Identity is a dynamic concept that has considerable significance within the social sciences and in our everyday lives. ~ Quote “Questions about Identity”, Open Learn University unit:
A peculiar and particularly ancient voice from humanity’s past gave us a potentially useful insight into change, our relationship with the Universe, and its bearing on our collective identity. This voice speaks to us of sameness and differences and of the deepest human value and context. He addressed our definitions, our reactions, our expressions, our participation, our interpretations and our allowances for change….the balancing act….and the dynamics of spirit. Marcus Aurelius in his personal dialog titled “To Himself” offered this:
Constantly regard the Universe as one living being having one substance and one soul and observe how all things have reference to one perception the perception of this one living being and how all things act with one living movement and how all things are the cooperative causes of all things which exist; observe too the continuous spinning of the thread and the contexture of the web; Thou art a little soul bearing about a corpse…it is no evil for things to undergo change and no good for things to subsist in consequence of change. Time is like a river made up of the events which happened in the violent stream for as soon as a thing has been seen it is carried away and another comes in its place, and this will be carried away too. ~ Marcus Aurelius, To Himself.
We apply this wisdom as we strive to identify with a group of Others….collective identification…how we traverse our initial collective identity through planetary social changes when we join the Greater Community and craft a new link with its own meaning that pertains to us and our relationship. Terminology can illustrate the dynamic processes of shaping, & forming; of transforming identities. Our identities change all the time here on this world….change in identity is not new on this world. Human kind is fussy and experimentive when it comes to terms of identity as seen in evolution of terms and meaning of terms. Humanity is in many ways highly adaptable, always seeking new methods of adapting, and with a penchant for embracing new opportunity.
Reference Notes & Bibliography
[1] Exopolitics Institute PO Box 2199, Kealakekua, Hawaii, 96750, USA http://www.exopoliticsinstitute.org/ The Exopolitics Institute is a 501 (c) (3) non-profit educational organization dedicated to the study, promotion and support of exopolitics. Exopolitics is defined as an interdisciplinary scientific field, with its roots in the political sciences, that focuses on research, education and public policy with regard to the actors, institutions and processes, associated with extraterrestrial life, as well as the wide range of implications this entails through public advocacy and newly emerging paradigms.
[2] Paradigm Research Group, 4938 Hampden Lane, #161, Bethesda, MD 20814 http://www.paradigmresearchgroup.org/
[3] Disclosure Project, PO Box 265, Crozet VA 22932, USA http://www.disclosureproject.org/ a nonprofit research project working to fully disclose the facts about UFOs, extraterrestrial intelligence, and classified advanced energy and propulsion systems. We have over 400 government, military, and intelligence community witnesses testifying to their direct, personal, first hand experience with UFOs, ETs, ET technology, and the cover-up that keeps this information secret.
[4] Larry W Bryant UFOView, 3518 Martha Custis Drive, Alexandria, VA 22302, http://ufoview.posterous.com/
[5] The Open University – Open Learn, Great Britain. http://www.open.ac.uk/openlearn/ An online pubic access educational opportunity offered free of charge to participants in the form of interactive subject and topic units.
Wednesday, February 2, 2011
Exopolitical Mediation Unit Study Recommendation - Identity in question
Open Learn has a useful unit study available to the public free of charge which can contribute to the understanding of dual identity individuals. A dual identity individual in our field include paradigm participating insiders and contactees or abductees who operate in both the uninformed public venue with a seemingly normal life and within their respective non-terrestrial Contact venues with a dedicated and distinct identity employed for each venue.
Open Learn Unit: Identity in Question
Time: 12 hours
Level: Introductory
Description: Why is identity important and how are identities formed? This unit looks at the many different ways in which identity can be categorised. By examining the requirements of the state, how a child views gender, and the importance of race or place of birth, you will start to understand how each individual can have more than one identity.
Open Learn Unit: Identity in Question
Time: 12 hours
Level: Introductory
Description: Why is identity important and how are identities formed? This unit looks at the many different ways in which identity can be categorised. By examining the requirements of the state, how a child views gender, and the importance of race or place of birth, you will start to understand how each individual can have more than one identity.
Monday, January 31, 2011
What does worthy look like in exopolitical mediation?
Putting the humane back in human
How do we place a value on a human life or their personal experience? Every person is a deeply rooted individual with a unique character impacting the world they participate in. We define a worthy person as being honorable or admirable; having merit or value. What does this mean and how do we recognize it in our field? How do we define a person’s value to human society or human potential?
A good starting place is in understanding the mediator’s greatest pit fall. This is projecting our intentions on the behavior and view of others and calling ourselves objective. We must learn to see ourselves and how we see others. Finding what worthy looks like is dependent upon our ability to determine if what we are looking at is reality or principle-based or if it is a function of conditioning and conditions. The mediator uses its endowments of self-awareness, conscience, imagination, and independent will to act on that awareness; making promises, setting goals or limitations, acting with courage and strength, sharing empathy, uplifting others and being true to our integrity; leading by example.
If we value communication, teamwork, and cooperation, then worthy will appear interdependent or seek interdependence. Interdependence is a very mature concept where greater accomplishment comes from interaction, access to vaster resources and the potential of others or all people. An interdependent person or situation will present an opportunity to share meaningfully and doing so is a choice only independent individuals (participants) can make.
A participant in exopolitical mediation will not always present a physical asset, but it will bring a human asset. This is what the mediator continually evaluates. The human asset is an evolutionary matrix with revolutionary net effect on the human paradigm. The human asset will have a uniquely modified nature, set of values, and an unusual contribution capacity. These characteristics display a unique sense of identity in an individual. Integrity, and self-control is usually pointedly adhered to and trust-based relationships are not an option but a requirement.
The contribution of the worthy will be an influence or influx of profound internalized-growth in consciousness, imagination, and human-will through their presence. It is through that deep contact with our basic paradigms; the values and the vision of what we can become that we discover the degree of worthiness we have encountered. This understanding, gained through interdependent interaction is a time-consuming endeavor made gradually not quickly. A mutually beneficial relationship is built together, endearing their participation and receiving the mediator’s strength and confidence in return. This activity elevates all lives involved and builds bridges where few existed before by the teamwork of conscious endeavor. In the words of Thomas Paine, “That which we obtain too easily, we esteem too lightly. It is dearness only which gives everything its value. Heaven knows how to put a proper price on its goods.”
Stephen R Covey on Synergy
Exopolitical mediation is about creating synergy. It is an effort to open the minds, hearts, and expressions of the people to new alternatives in the human experience. It presents us with new options to avoid the great tradgedies and wastes in life by tapping the potential in humanity which usually remains undeveloped and unused.
Stephen wrote in his book "The 7 Habits of Highly Effective People: Powerful Lessons in Personal Change" the following thoughts on synergy:
…it catalyzes, unifies, and unleashes the greatest powers within people…simply defined it means that the whole is greater than the sum of its parts….The creative process is the most terrifying part [of synergy] because you don’t know exactly what’s going to happen or where it is going to lead. You don’t know what new dangers and challenges you’ll find. It takes an enormous amount of internal security to begin with the spirit of adventure, the spirit of discovery, the spirit of creativity. Without a doubt, you have to leave the comfort zone of base camp and confront an entirely new and unknown wilderness. You become a trailblazer, a pathfinder. You open new possibilities, new territories, new continents, so that others can follow.
Synergy is everywhere in nature. If you plant tow plants close together, the roots comingle and improve the quality of the soil so that both plants will grow better than if they were separated. If you put two pieces of wood together, they will hold much more than the total of the weight held by each separately. The whole is greater than the sum of its parts. One plus one equals three or more.
The challenge is to apply the principles of creative cooperation, which we learn from nature, in our social interactions….The essence of synergy is to value differences – to respect them, to build on strengths, to compensate for weakness. Synergy can create a new script for the next generation – one that is more geared to service and contribution, and is less protective, less adversarial, less selfish; one that is more open, trusting, more giving, and is less defensive, protective, and political; one that is more loving, more caring, and is less possessive and judgemental.
How do we place a value on a human life or their personal experience? Every person is a deeply rooted individual with a unique character impacting the world they participate in. We define a worthy person as being honorable or admirable; having merit or value. What does this mean and how do we recognize it in our field? How do we define a person’s value to human society or human potential?
A good starting place is in understanding the mediator’s greatest pit fall. This is projecting our intentions on the behavior and view of others and calling ourselves objective. We must learn to see ourselves and how we see others. Finding what worthy looks like is dependent upon our ability to determine if what we are looking at is reality or principle-based or if it is a function of conditioning and conditions. The mediator uses its endowments of self-awareness, conscience, imagination, and independent will to act on that awareness; making promises, setting goals or limitations, acting with courage and strength, sharing empathy, uplifting others and being true to our integrity; leading by example.
If we value communication, teamwork, and cooperation, then worthy will appear interdependent or seek interdependence. Interdependence is a very mature concept where greater accomplishment comes from interaction, access to vaster resources and the potential of others or all people. An interdependent person or situation will present an opportunity to share meaningfully and doing so is a choice only independent individuals (participants) can make.
A participant in exopolitical mediation will not always present a physical asset, but it will bring a human asset. This is what the mediator continually evaluates. The human asset is an evolutionary matrix with revolutionary net effect on the human paradigm. The human asset will have a uniquely modified nature, set of values, and an unusual contribution capacity. These characteristics display a unique sense of identity in an individual. Integrity, and self-control is usually pointedly adhered to and trust-based relationships are not an option but a requirement.
The contribution of the worthy will be an influence or influx of profound internalized-growth in consciousness, imagination, and human-will through their presence. It is through that deep contact with our basic paradigms; the values and the vision of what we can become that we discover the degree of worthiness we have encountered. This understanding, gained through interdependent interaction is a time-consuming endeavor made gradually not quickly. A mutually beneficial relationship is built together, endearing their participation and receiving the mediator’s strength and confidence in return. This activity elevates all lives involved and builds bridges where few existed before by the teamwork of conscious endeavor. In the words of Thomas Paine, “That which we obtain too easily, we esteem too lightly. It is dearness only which gives everything its value. Heaven knows how to put a proper price on its goods.”
Stephen R Covey on Synergy
Exopolitical mediation is about creating synergy. It is an effort to open the minds, hearts, and expressions of the people to new alternatives in the human experience. It presents us with new options to avoid the great tradgedies and wastes in life by tapping the potential in humanity which usually remains undeveloped and unused.
Stephen wrote in his book "The 7 Habits of Highly Effective People: Powerful Lessons in Personal Change" the following thoughts on synergy:
…it catalyzes, unifies, and unleashes the greatest powers within people…simply defined it means that the whole is greater than the sum of its parts….The creative process is the most terrifying part [of synergy] because you don’t know exactly what’s going to happen or where it is going to lead. You don’t know what new dangers and challenges you’ll find. It takes an enormous amount of internal security to begin with the spirit of adventure, the spirit of discovery, the spirit of creativity. Without a doubt, you have to leave the comfort zone of base camp and confront an entirely new and unknown wilderness. You become a trailblazer, a pathfinder. You open new possibilities, new territories, new continents, so that others can follow.
Synergy is everywhere in nature. If you plant tow plants close together, the roots comingle and improve the quality of the soil so that both plants will grow better than if they were separated. If you put two pieces of wood together, they will hold much more than the total of the weight held by each separately. The whole is greater than the sum of its parts. One plus one equals three or more.
The challenge is to apply the principles of creative cooperation, which we learn from nature, in our social interactions….The essence of synergy is to value differences – to respect them, to build on strengths, to compensate for weakness. Synergy can create a new script for the next generation – one that is more geared to service and contribution, and is less protective, less adversarial, less selfish; one that is more open, trusting, more giving, and is less defensive, protective, and political; one that is more loving, more caring, and is less possessive and judgemental.
Saturday, January 15, 2011
From the Desk of Cyrellys: My exopolitics articles 2010 - January 2011
I've recently been examining exopolitics in a purely political and philosophical perspective. I've been watching the new global governance form up and its spread of nation dismantling behaviors. Extraterrestrial contact as a political and social issue within the global shared infrastructure is seemingly closely interrelated to many surface actions in a way we generally don't verbalize. One of the issues I've perused extensively is patriotism and rhetoric in the context of the exopolitical paradigm. The following articles are my initial muse... fledgling thoughts in need of further fleshing out but illustrative of some places I'm exploring in regards to exopolitical mediation.
Thoughts On Liberty & Contact Disclosure
The Depth of Changes Rolling Out With Global Governance and The Contact Paradigm
The Future of Learning To Communicate With ET
Shattering A Blue Beam
Global Governance in Early January 2011
Watching End of Sovereign Governments & Rise of Corporations
Global Misbehavior: Information Control
My opinion on bad ET experiences
Patriotism is political
FiOs.
Thoughts On Liberty & Contact Disclosure
The Depth of Changes Rolling Out With Global Governance and The Contact Paradigm
The Future of Learning To Communicate With ET
Shattering A Blue Beam
Global Governance in Early January 2011
Watching End of Sovereign Governments & Rise of Corporations
Global Misbehavior: Information Control
My opinion on bad ET experiences
Patriotism is political
FiOs.
Sunday, January 9, 2011
Global Misbehavior: Information Control
Of Head-Hunters, Attack Poodles, & Communicators
There are three interlocking groups of information controllers operating in the public arenas where exopolitical mediation is concerned. One is part of the journalistic genre, another involves individuals associated with three-letter-acronym agencies, and the other are strong-willed opinionated individuals with their own ideas of righteousness who band together with like individuals and members of the first two groups.
In exopolitical mediation we have referred to these groups and individuals as 'head-hunters'. Head-hunting is a human behavior in which non-believers or anti-disclosure advocates seek exploitable weakness of any kind and then use it to destroy the message of researchers, contactees or insiders, along with their ability to communicate further, their reputations, careers, and public/private lives. This term applies to the toxic behavior irregardless of the truth pertaining to the individual presenting their story or knowledge. The working concept being that two wrongs do not make a right.
"It is hard to contend with passion for whatever it desires to get, it buys at the cost of Soul." ~ Heraclitus, On Nature.
A passionate believer in some ideal, or need will be more inclined to cross illicit boundaries. This being true of those who do not want the manufacturing or manipulation effort ensconcing our true paradigm, publicized in its stark entirety. There is no communication nor disclosure effort which will not have to contend with these forces.
Catherine Austin Fitts describes this in the accompanying video. She refers to head-hunters quite appropriately as 'attack poodles'.
BrasscheckTV publisher puts it this way:
...the three most common ways that the "news" media makes information safe for Corporate America (the actual rulers of the country):
1. Ignore the story completely (a favorite)
2. Dillute daily TV news shows and newspapers with so much junk reporting there's no room for real stories (they've got to put something on the screen)
3. Allow blatant lies on the part of "officials" and bought and sold "experts" to stand without even rudimentary research and analysis (it cost too much, don't you know)
However, occasionaly a story gets away from them (think Gary Webb and his Dark Alliance reporting.)
Then somebody actually has to do some work - that work being the attempted destruction of the reputation and career of the news source (usually a lone reporter or a publisher that's not safely "in the loop.")
There's a revolving door between the "news" industry and the PR "professionals" who take on this kind of work.
The system is so literally innudated with organized corporate interests that any portion can and does get used to control information which attempts presentation to the public. Insiders and contactees routinely express attitudes of powerlessness. This is their feeling that no matter what they do it will have little or no effect on their situation or the direction human life is taking. This in turn reinforces the condition of powerlessness which is the inability to contol the events that shape their lives and the lives of others. Attitudes or perspectives of this form of powerlessness "become barriers to effective self-help, independence, and self-respect."1
Look at the situation many of these individuals reside in. For starters many are affluent in some way. They have careers, some have power, a respectable income, resources, and reputations. These are the exploitable weaknesses. Why? Because they can't imagine how to live without any of it or how to recover from their loss. Many contact participants on the inside in particular have never done without. This is a little described form of poverty. Kenneth B Clark, an social psychologist, describes the poverty of powerlessness happening when human beings who live apart from the rest of society, who do not share in society's affluence, and who are not respected or granted the ordinary dignities and courtesy accorded to others will eventually begin to doubt their own worth.
Head-Hunters or Attack Poodles take advantage of this inherent culture of powerlessness which has been created by the secrecy in order to control the information about it. This culture is passed from one generation of participants to the next as a self-perpetuating cycle. The rest of humanity picks up on this culture through the effectiveness of the information controllers and further perpetuates it by inserting further toxicity through negative derogatory comments, votes of unsubstantiated disbelief, admonitions to speak no further on the subject, exposure of confidential personal life details, and so on which are viewed by other paradigm experiencers. In this way it's passed on preventing any coherent multi-force effort to coelesce together, pushing back the effort to control, supplanting it with an understanding in the mind of the public onlookers.
If we want to understand why the public does not understand or believe in paradigm issues such as corporate controllers, shadow government, global governance, extraterrestrial contact, or alternative human history then we must more thoroughly examine the processes being used to control the current existing information. Those who operate as head-hunters or attack poodles must have every aspect of their operation thoroughly examined and traced; back-engineering, pardon the pun, all the way up the ladder behind them to identify the sources of the anti-reality sentiment. The same is said for being able to function in a mediation or facilitory situation. There should be an expectation of hostile encounters with anti-reality representatives and plans made to address those encounters prior to public efforts.
1 Dye & Harrison, Power and Society, 2005 Wadsworth
There are three interlocking groups of information controllers operating in the public arenas where exopolitical mediation is concerned. One is part of the journalistic genre, another involves individuals associated with three-letter-acronym agencies, and the other are strong-willed opinionated individuals with their own ideas of righteousness who band together with like individuals and members of the first two groups.
In exopolitical mediation we have referred to these groups and individuals as 'head-hunters'. Head-hunting is a human behavior in which non-believers or anti-disclosure advocates seek exploitable weakness of any kind and then use it to destroy the message of researchers, contactees or insiders, along with their ability to communicate further, their reputations, careers, and public/private lives. This term applies to the toxic behavior irregardless of the truth pertaining to the individual presenting their story or knowledge. The working concept being that two wrongs do not make a right.
"It is hard to contend with passion for whatever it desires to get, it buys at the cost of Soul." ~ Heraclitus, On Nature.
A passionate believer in some ideal, or need will be more inclined to cross illicit boundaries. This being true of those who do not want the manufacturing or manipulation effort ensconcing our true paradigm, publicized in its stark entirety. There is no communication nor disclosure effort which will not have to contend with these forces.
Catherine Austin Fitts describes this in the accompanying video. She refers to head-hunters quite appropriately as 'attack poodles'.
BrasscheckTV publisher puts it this way:
...the three most common ways that the "news" media makes information safe for Corporate America (the actual rulers of the country):
1. Ignore the story completely (a favorite)
2. Dillute daily TV news shows and newspapers with so much junk reporting there's no room for real stories (they've got to put something on the screen)
3. Allow blatant lies on the part of "officials" and bought and sold "experts" to stand without even rudimentary research and analysis (it cost too much, don't you know)
However, occasionaly a story gets away from them (think Gary Webb and his Dark Alliance reporting.)
Then somebody actually has to do some work - that work being the attempted destruction of the reputation and career of the news source (usually a lone reporter or a publisher that's not safely "in the loop.")
There's a revolving door between the "news" industry and the PR "professionals" who take on this kind of work.
The system is so literally innudated with organized corporate interests that any portion can and does get used to control information which attempts presentation to the public. Insiders and contactees routinely express attitudes of powerlessness. This is their feeling that no matter what they do it will have little or no effect on their situation or the direction human life is taking. This in turn reinforces the condition of powerlessness which is the inability to contol the events that shape their lives and the lives of others. Attitudes or perspectives of this form of powerlessness "become barriers to effective self-help, independence, and self-respect."1
Look at the situation many of these individuals reside in. For starters many are affluent in some way. They have careers, some have power, a respectable income, resources, and reputations. These are the exploitable weaknesses. Why? Because they can't imagine how to live without any of it or how to recover from their loss. Many contact participants on the inside in particular have never done without. This is a little described form of poverty. Kenneth B Clark, an social psychologist, describes the poverty of powerlessness happening when human beings who live apart from the rest of society, who do not share in society's affluence, and who are not respected or granted the ordinary dignities and courtesy accorded to others will eventually begin to doubt their own worth.
Head-Hunters or Attack Poodles take advantage of this inherent culture of powerlessness which has been created by the secrecy in order to control the information about it. This culture is passed from one generation of participants to the next as a self-perpetuating cycle. The rest of humanity picks up on this culture through the effectiveness of the information controllers and further perpetuates it by inserting further toxicity through negative derogatory comments, votes of unsubstantiated disbelief, admonitions to speak no further on the subject, exposure of confidential personal life details, and so on which are viewed by other paradigm experiencers. In this way it's passed on preventing any coherent multi-force effort to coelesce together, pushing back the effort to control, supplanting it with an understanding in the mind of the public onlookers.
If we want to understand why the public does not understand or believe in paradigm issues such as corporate controllers, shadow government, global governance, extraterrestrial contact, or alternative human history then we must more thoroughly examine the processes being used to control the current existing information. Those who operate as head-hunters or attack poodles must have every aspect of their operation thoroughly examined and traced; back-engineering, pardon the pun, all the way up the ladder behind them to identify the sources of the anti-reality sentiment. The same is said for being able to function in a mediation or facilitory situation. There should be an expectation of hostile encounters with anti-reality representatives and plans made to address those encounters prior to public efforts.
1 Dye & Harrison, Power and Society, 2005 Wadsworth
Sunday, January 2, 2011
Confidentiality Policy of Compass Morainn
The following policy pertains to work performed as a Member of Compass Morainn (CM) in the field of Exopolitical Mediation and Facilitation. A Member of Compass Morainn is any individual or group who signs on either publicly or anonymously as a member with the Compass Morainn coordinating website or Administrative Personnel and is approached by participant(s) as an active member operating under Compass Morainn Confidentiality Policy. A participant is defined as an individual or group which retains or utilizes the services of a Compass Morainn member operating as an exopolitical mediator, facilitator, or intermediary observing member relaying contacts/information to another member who actively operates as a Exopolitical Mediator, Facilitator, or other CM role.
•All participants are automatically protected by Compass Morainn’s Confidentiality Policy
•All Compass Morainn Members ahere to Compass Morainn's Confidentiality Policy as a term & condition of membership.
•All information obtained from participants is the property of the participant from which it came and public release of any information obtained from a participant is dictated and directed first by the participant and secondly by Compass Morainn's Confidentiality Policy.
•Any potential participant who approaches you as a Compass Morainn member is to be handled respectfully and given due process under Compass Morainn Confidentiality Policy.
•Limit your access to and use of consulting, mediation, and facilitation information to that required by your duties, permitted by law, and authorized by Compass Morainn.
•Use only legitimate and authorized (legal) means to collect information and whenever practical obtain it directly from the participant consulted.
•Release information concerning the person in the program regarding their status only in accordance with the special confidentiality rules & laws that apply to this information.
•Refrain from revealing any participant information unless supported by legitimate Compass Morainn exopolitical mediation or facilitation business or participant care purposes defined by Compass Morainn.
•Do not discuss participant operational or personal information with any person inside or outside Compass Morainn unless it is in connection with your work, permitted by law, and authorized by the participant(s) and by Compass Morainn.
•Be aware of your surroundings and guard against visitors and third parties needlessly overhearing participant information or discussions.
•Refrain from removing or electronically transmitting participant information or records from a designated storage facility or operational area without authorization and the appropriate physical and technical safeguards. i.e. locked containers, encryption, etc.
Compass Morainn members are to operate with the utmost sensitivity to the confidentiality needs of all participants. Even when we do not agree with the stated needs, desires, or intentions of our participants, all Compass Morainn members are expected to and defined by the act to hold themselves to the highest standards of honorable behavior, as well as personal and professional integrity through adherence to this policy.
•All participants are automatically protected by Compass Morainn’s Confidentiality Policy
•All Compass Morainn Members ahere to Compass Morainn's Confidentiality Policy as a term & condition of membership.
•All information obtained from participants is the property of the participant from which it came and public release of any information obtained from a participant is dictated and directed first by the participant and secondly by Compass Morainn's Confidentiality Policy.
•Any potential participant who approaches you as a Compass Morainn member is to be handled respectfully and given due process under Compass Morainn Confidentiality Policy.
•Limit your access to and use of consulting, mediation, and facilitation information to that required by your duties, permitted by law, and authorized by Compass Morainn.
•Use only legitimate and authorized (legal) means to collect information and whenever practical obtain it directly from the participant consulted.
•Release information concerning the person in the program regarding their status only in accordance with the special confidentiality rules & laws that apply to this information.
•Refrain from revealing any participant information unless supported by legitimate Compass Morainn exopolitical mediation or facilitation business or participant care purposes defined by Compass Morainn.
•Do not discuss participant operational or personal information with any person inside or outside Compass Morainn unless it is in connection with your work, permitted by law, and authorized by the participant(s) and by Compass Morainn.
•Be aware of your surroundings and guard against visitors and third parties needlessly overhearing participant information or discussions.
•Refrain from removing or electronically transmitting participant information or records from a designated storage facility or operational area without authorization and the appropriate physical and technical safeguards. i.e. locked containers, encryption, etc.
Compass Morainn members are to operate with the utmost sensitivity to the confidentiality needs of all participants. Even when we do not agree with the stated needs, desires, or intentions of our participants, all Compass Morainn members are expected to and defined by the act to hold themselves to the highest standards of honorable behavior, as well as personal and professional integrity through adherence to this policy.
Rolling Into 2011
Happy New Year! to everyone both inside and outside of Compass Morainn!
2011 is already beginning to shape up into a fantastic year in many respects. Site updates to Compass Morainn have been completed. She's ready to rock! New information has been added. Some of the type cleaned up. And the broken links & widgets are now fixed.
Be sure to drop in and see how we've grown over the last three years. We are now at 61 published members and four unpublished members. If you are an active member in the field of ufology or exopolitics and know someone who would be interested in learning more about exopolitical mediation or in participating in some way, please refer them to the website and invite them in.
This year is beginning with solidifying Compass Morainn's Confidentiality Policy. All members are requested to check out the copy contained either here on the Journal (see next post) or the copy on the website here. Please either make a note on your profile to the effect, "I honor the Compass Morainn Confidentiality Policy" or send Cyrellys an email wrt it so that we can put a honor-flag on all profiles of approachable mediators, facilitators, researchers, etc for our prospective participants. Observers need not foward or post any notation on it if they do not wish to.
We have many new members that have joined us in 2010 and I'd like to take this moment to welcome all of them as members of 2011 too. To all of you who are new or who had not heard, the Compass Morainn Journal is open to publishing for all Compass Members on the subjects of mediation, facilitation, contact issues, contact insider/contactee communication & interaction processes, exopsychology, exopolitics/anthropology/sociology, current events, activities, and news pertaining to Exopolitical Mediation & Facilitation. The broader scope of news may be posted at the News & Data page on Compass Morainn's home site. Personal experiences not related to Exopolitical Mediation/Facilitation, off-topic research or other articles still in the realm of Exopolitics are provided the Exopolitics Wikizine at Zimbio. Those interested in posting in the Journal need to sign in to Blogger and request an invitation to be sent to you from the Admin.
Here's hoping everyone had a great holiday! We look forward to working with all of you through this coming year.
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