UMMO-Ciencias

A site devoted to the rational study of the UMMO affair

D102 Sexual customs. Sex education and marriage on UMMO (Three letters to ERIDANI).

(U-C Note: These three letters are a continuation of D99)
(U-C Note: Some passages of this letter describing sexual acts involving adolescents have deliberately not been translated; they are marked in the text. See the Spanish original.)

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UMMOAELEWE

Date: 16-X-1972

ERIDANI

 

Keep this copy, Mr RAFAEL FARRIOLS C.

 

The youngsters, as we informed you earlier, take leave of their parents at about 13,7 Earth years of age and are taken to the UNAUO UEEE.

 

They carry no luggage or personal effects. Only their Tunic, which will be destroyed on their arrival and replaced by another. (This, moreover, is nothing exceptional, since clothing is usually dissolved daily, first by chemical means, and the residues then eliminated in the form of helium or hydrogen) (Note 37).

 

UMMOAELEUEE will provide them with whatever they need during the stage of their teaching and training in the UNAUOOUE centres.

 

During a first stage or phase of a teaching character, which lasts the equivalent of 3,2 Earth years as a median statistical value, both sexes are integrated in the same groups. The heads of these groups may also be of either sex, and it is not unusual for their ages to be equal to or lower than those of the members of such groups (Note 38).

 

In the first period, as we were telling you, boys and girls are educated together in the same “area” (we cannot translate otherwise the enclosures in the form of a semi-underground country town, laid out in such a way that they show features common to the residential, productive and rural areas of other zones of Ummo. Concentrated in them are not only dwelling and productive structures built by the oemii, but also geological formations and artificial plant crops, as well as specimens of our fauna).

 

The young must first learn their bodily schemes and functions without distinction of sex. It is here that our teaching system meets a serious problem which, if transplanted to the human environment of Earth, would easily be overcome.

 

We attach enormous importance to nudity (both of men and of women), to the point that the most serious punitive sanction on our Planet is precisely to place the body of the transgressor of the UAA at the visual disposal of his brothers.

 

No OEMMII over six Earth years of age (approximately the age of full consciousness) would choose to allow his body to be seen even by members of his family.

 

On the other hand, the educational process requires a complete knowledge of the organic functions and the anatomophysiological structure of the OEMII.

 

A young person will never be ashamed to speak about such functions or about his own bodily structure, or about the abstraction generalized to the OEMII, provided his own body is covered as regards the erogenous areas.

 

This obstacle is overcome nowadays by means of three-dimensional images that appear on a dome-shaped screen, corresponding to physiological model OEMII selected from among offenders convicted of transgressing the laws of UMMO.

 

The young attend these demonstrations respectfully, overcome by the feeling of condolence they experience on seeing how the image of a brother of theirs, unfortunate for not having been able to respect the law, has to be used in this kind of demonstration.

 

It is difficult for you on Earth to understand the complexity of this kind of feeling. On the one hand, the repressive function you would call “of the executive-judicial power” sanctions a brother by depriving him of what is most precious to him: the clothing that protects his privacy. On the other hand, no one shuns, out of a false concept of charity, pity or modesty, the sight of the bodily image (real or projected). We all understand that we must contribute to justice by looking at the body of that woman or that man, victim of his weakness with respect to the law infringed; but no one rejoices inwardly, no one takes pleasure in the terrible shame of the offender. Everyone wishes the functional-punitive character of the nudity to be brief, and the unfortunate brother to be allowed to cover his epidermis again. And it is precisely in relation to the teaching system that this punitive formula performs a very useful function for society, as compensation for the way in which society has been injured by the transgression of its laws.

 

Fortunately there are not many convicts in the whole of UMMO (at present the percentage of YIHIE (WOMEN) is higher than that of JEE (MEN) by almost 23%.

 

But this situation, which fills us all with joy as an exponent of the moral health of our brothers, causes serious problems in the teaching field, above all in the fields of Anatomy and Physiology, since the young students need such convicts for their practicals (MARGINAL NOTE-1).

 

We say that the youngsters in the UNAUOUEE live together, forming an autonomous population, a SOCIAL NETWORK in miniature, where they become accustomed to practising their social functions. The teachers, as you would call them, are elements foreign to this NETWORK.

 

The concept of Teacher, as we understand it, differs greatly from the one familiar to you men of EARTH. In only one thing does there seem to be a similarity with the professors and teachers who serve in Earth Universities: their specialization.

 

The social group of young people in training has a trio of tutors of both sexes (the three are never of the same sex). These OEMII represent UMMOAELEUEE, that is, the supreme hierarchy of UMMO, but their function is guiding rather than executive or repressive. The young are influenced so that they themselves discover the truth, approaching it asymptotically and heuristically. They themselves must discover how a Social Network is articulated so as to avoid the internal tensions that would tear it apart and make it unhappy. They themselves must go over again, in a few XEE (periods of time), the whole process of discovery of the natural laws carried out by our scientific ancestors. But naturally, adolescents and young people left to their own psychophysical dynamics could not structure themselves perfectly; they need not so much to be taught the various disciplines dogmatically as to be shown the rational way of arriving at them by speculative-empirical means.

 

In summary -although we will describe the process in detail further on- our whole teaching system has these singular aspects:

 

 

 

 

 

 

 

 

 

 

Received in ERIDANI 30-X-1 972

 

We beg that this copy be kept by your Brother Rafael Farriols Calvo.

 

It is during this period that the adolescent must traditionally choose a partner. There is usually a prior tacit resolution between the two, who decide to submit it to the consideration of their teaching superiors; but it is not for these to decide. It is the SAANMOO AIUVA Network (a network of computers extending over the whole of UMMO) that analyses the psychobiological and neurophysiological constants of the youngsters, as well as other autobiographical data contained in the anamnesis memorized by the Network.

 

It is the Network that will diagnose any possible biomental or biogenetic incompatibility with regard to a possible future union.

 

The report will finally be presented to the adolescents, perfectly adapted in its semantic structure to their understanding.

 

(It frequently happens that either the boy or the girl decides on this prior consultation before beginning a relationship with the partner).

 

But the executive decision belongs finally to those concerned; naturally the diagnosis has only a consultative character, and is never coercive, if by that is meant the power to oblige them to accept its conclusions.

 

Can they, nevertheless, disregard the advice of the cybernetic equipment, which offers the guarantee of a high reliability index? In fact the last count I consulted shows 0, 0084 per 144 cases in which couples have preferred to continue the relationship, assuming responsibility for a future failure in their future married life.

 

Both must now wait for the girl's first ovulatory cycle, whose date is known sufficiently in advance and with a small margin of error. Until then they may not communicate either by phonic means (natural or artificial) or telepathically. They have entered a phase that you might call pre-conjugal Meditation.

 

A transgression of the isolation would be the cause of a subsequent break-up followed by serious consequences of a social character, for on Ummo such behaviour is judged humiliating, and although everyone would soon forget the fault, such conduct signifies an inability to comply with community norms.

 

The arrival of the first cycle (at about 15,5 Earth years of age in the UUIEE (FEMALE ADOLESCENT)) is greeted with great rejoicing, in which friends and family take part. (NOTE 3)

 

THE OMGEEYIEE (Bodily fusion).

 

Finally, once the moment of the union has been fixed, the parents are officially informed of the decision freely taken by the young people. (The intervention of the parents in all these relations is nil; not even a critical role regarding the free decision of their offspring would be tolerated. On Ummo veneration for parents reaches levels that you would be tempted to describe as idolatrous, but they never interfere with the free will of their children).

 

For the second time they may come to the UNAUO UII to attend the simple act of the conjugal union:

 

For some 1800 Uiw (three days of UMMO: the day lasts about 31 Earth hours) the spouses are free of their teaching obligations.

 

When all their brothers and acquaintances have arrived, they gather in a circle and greet them with emotion, placing their hands on the chests of those present. Then the two withdraw to a kind of nuptial chamber with a minimal level of light, to meditate without communicating with each other. [U-C Note: passage not translated — see the Spanish original.]

 

[U-C Note: passage not translated — see the Spanish original.]

 

When the lighting is dimmed again, they put on other tunics and go outside, where those close to them are waiting (in the past tradition fixed the number of friends and relatives at twelve.)

Received 11-XII-1972

 

We beg that this copy be given to your brother Rafael Farriols Calvo for safekeeping.

 

It is now, once outside, that the designated attendants touch the chests of both with their hands and introduce the minister representing the UMMOAELEWEE, who carries a small terminal of the XANMOOAIUVAA.

 

(It is a device connected to an immense Network of computers and memory, which allows both the reception of data and the decoded reception of items of information).

 

The designated minister, like all my brothers on Ummo, performs a function on Ummo which you would classify, if you tried to find an equivalent post on Earth, as Priest, Notary, Justice of the Peace,

 

He officially represents the Social Network of UMMO and, as such, has powers of a judicial and executive character. He is generally an expert in UOALAAOOLEAX (THEOLOGY AND COSMOLOGY) and as such strives to bring to life, in the eyes of our brothers, the sublime UAA (religious Legislation) of Ummouoa (Representative of God, incarnate).

 

His presence in this case is of an advisory character, while at the same time he performs the function of registrar of the nuptial union in the SANMOOAIUVAA.

 

The data concerning the spouses are fed into the equipment and transmitted to the memory modules, which in turn return some code figures and the “acceptance” or “rejection” of the union.

 

Indeed: it may happen that certain factors not previously recorded advise postponing, or perhaps definitively annulling, the union. In this case the minister would receive information on the causes behind this refusal and would exhort the young people to dissolve their commitment. But such an emergency is unlikely, since it is very difficult for variables of such a serious character to arise at the last moment.

 

The series of figures supplied by the installation will serve them for any technical query that from now on they need to put to the central computers concerning their bodies, their union, their studies, their health, their offspring.

 

They have already tacitly accepted the conjugal union. The response of the SANMOO constitutes the endorsement of the Society of Ummoo. In fact they are free to reject a hypothetical refusal and to unite in conjugal fusion. Such a “marriage” would not on that account be considered illegitimate, nor would any social rejection arise towards the couple and their offspring.

 

But in this case all the responsibility for a probable failure falls on them. In this case the Social body of UMMO refrains from providing certain types of social assistance and advice, and this would constitute a very heavy burden for the foolish ones who took such a risk. We must inform you, however, that in practice the answer is never YES or NO, although for simplicity of interpretation we put it that way. The Network of computers supplies indices of a probabilistic character that assess whether or not the fusion is advisable. Only when the values supplied approach certain agreed threshold figures does the minister interpret such information as negative. That is the explanation why some couples reject such a verdict, arguing that those indices are assessed at threshold levels of a certain ambiguity or uncertainty.

 

Everyone now awaits the moment when the two young people will look steadily at each other and place their respective hands on the chest of the spouse. This simple gesture, commonplace on UMMO since it is our usual greeting, acquires a future resonance at that moment, for it seals the matrimonial communion.

 

The minister records these data in the XANMOO, awaiting a much more important record: the one marking the consummation of the union, since this datum constitutes for the SOCIETY of UMMO the beginning of the conjugal fusion as a legal act. That is, on our solidified Star the UMMOAELEWEE considers as the legal status of the new union the one sanctioned by its consummation.

 

Once this simple act is over, everyone exchanges greetings and they separate.

 

Perhaps to you men of EARTH, accustomed to certain rituals reserved for a wedding, this simple ceremony may seem excessively cold; but do not forget that it is traditions that govern these codified norms of social life, and that in our Humanity, throughout history, it is the bodily consummation of the marriage that has marked the moment of conjugal initiation. And although there was an ill-fated era when, under the UAA issued by an ancestor of ours who as an adolescent held the office of head of the Government of UMMO, this intimate act could be forced to take place in public, the OEMII of UMMO, like those of EARTH, have always considered it objectionable not to leave this act to privacy.

 

[U-C Note: passage not translated — see the Spanish original.]

 

[U-C Note: passage not translated — see the Spanish original.]

 

[U-C Note: passage not translated — see the Spanish original.]

 

[U-C Note: passage not translated — see the Spanish original.]

 

[U-C Note: passage not translated — see the Spanish original.]

 

[U-C Note: passage not translated — see the Spanish original.]

 

[U-C Note: passage not translated — see the Spanish original.]

 

[U-C Note: passage not translated — see the Spanish original.]

 

[U-C Note: passage not translated — see the Spanish original.]

 

[U-C Note: passage not translated — see the Spanish original.]

 

 

 

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NOTE 37.- In our educational concept, the OEMII must free himself psychically from every family tie. At that moment the adolescent ceases to be under the guardianship of those who begot him, to become a node of the Social network with all the rights and responsibilities this implies as a being-who-enjoys-full-freedom in the context of the Society of Ummo. It is true that during the process of his training he must submit to an iron discipline that restricts a large part of his other rights; but do not forget that the OEMII of UMMO establishes a scale of values with regard to these rights in which the right to acquire TRAINING is inalienable, and not even the individual himself, on his conscious plane, can voluntarily renounce it. This prevents outside factors from forcing him, through suggestion, into that renunciation. We would have to go at length into the legal field to explain to you that this norm extends to many other rights, which one's own will is not enough to renounce. The UAA thus seeks to defend the OEMII even from himself.

 

We will use a simile so that the scope of these UAA may be familiar to you.

 

On Earth, a man suffering from a psychopathological condition described by you as sadomasochism may, if he so wishes, humiliate himself before another person of the same or different sex and establish with that person a freely desired bond of submission, which may go as far as flagellation and coprophagia imposed by the active subject. It is the man himself who opts for this situation, because his mind understands that it gives him, in the short term, a pleasure of a sexual character. However, any neuropsychiatrist will tell you that the patient who acts in this way voluntarily causes himself easily verified damage to his personality structure.

 

Nor would any model of labour relations be possible on Ummo that implied the subordination of one patronymic to a supposed employer who thereby obtained a surplus value at the cost of the other's work, even with the full consent of the subordinate Oemii, for both would thereby infringe the UAA (MORAL LEGISLATION WITH EXECUTIVE EFFECTS ).

 

Both cases set out in the paragraphs above injure freedom even with the full consent of the subject. But the UAA distinguishes clearly between the physical OEMII, beneficiary of the rights inherent in the IBOZOO (said of the point or node of a NETWORK) of the Social network, and the entity ESEE OOA (CONSCIOUSNESS OF THE INDIVIDUAL), for the two may in practice come into conflict or collision to their mutual detriment. These are aspects of a legal character unknown to you.

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Note 38.- Before continuing our report, we wish to warn you about the wide range of risks you would incur if you tried to establish an educational model inspired by our own didactic and teaching patterns. The psychosociological context is so different in the two cultures that grafting into your Earth systems some methods which give us optimal results would, with a high degree of probability, prove extremely counterproductive.

 

Thus, at a certain phase of the educational process as we rationalize it, we suspend the mixing of the sexes in the physical areas where the young people are. The reasons are different from those you might presume, that is, purely sexual ones (later both sexes will again attend the centre together).

 

But in your case we judge that coeducation is of vital importance at all levels of teaching, and we see no reason why it should be suspended even temporarily, as in our UNAUUO UEEE.

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MARGINAL NOTE-1.- Experiments “on the living” are radically forbidden on UMMO, both on OEMII and on animals above a certain degree of typified neurocortical structuring.

 

The only experiments tolerated and conditioned by law as valid require that the bodily structure not be injured and that no painful sensation be produced. However, we know techniques that allow access to internal organs, with recovery of the injured histological structure and anaesthetic blocking of the centres, without loss of consciousness.

 

These techniques are tolerated by the UAA. [U-C Note: passage not translated — see the Spanish original.]

 

[U-C Note: passage not translated — see the Spanish original.]

 

[U-C Note: passage not translated — see the Spanish original.]

 

The humiliation that these dramatic situations entail for the convicted OEMII, and the functionality of high social usefulness that goes with them, compensate, by this cathartic route, for the harm they once did to society by violating the laws of its network.

 

The offender who, for a pre-set period, has become the social property of his other brothers, and has wept over his terrible shame at becoming an image to be looked at before strangers, family and friends, at last sees his guilt purged. He may now rejoin Society honourably. No one will remind him of the infamous earlier stage, nor may anyone invoke it in the future to exercise any kind of discrimination. [U-C Note: passage not translated — see the Spanish original.]

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MARGINAL NOTE-2: We wish to clarify this aspect of teaching for you by means of an example, however crude.

 

Imagine that a group of young people experimenting in the field of optics have rediscovered the value of the parameters that appear in what you call Stefan's formula. However, the measurements were not careful, or the instruments they improvised were not very precise.

 

The Tutor teacher will not try to impose on them the more accurate real values of Science. He will encourage them to compare their results with those obtained by other brothers, and the discrepancies with the official values will be submitted to discussion.

 

The teacher has not imposed his view. It is the pupils themselves who, on checking their empirical results, accept the logic of the scientific conclusions. The teacher therefore points out different experimental or speculative paths. The pupil decides which path to take and, if he is mistaken, corrects his own process of self-teaching with the instruments his tutor offered him. It is not unusual, for example, for a child in the first stages of teaching to deny flatly the pseudo-spheroidal structure of our Planet, likening it for example to a cylindrical platform. No one among his tutors or companions would laugh at that conviction. The corresponding teacher will show him the most useful means the child can choose to prove his assertion. Thus he himself will become convinced of his error.

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NOTE 3.

 

Our concepts regarding social relations differ from those of EARTH. For us there is no definite distinction between relatives, friends and mere acquaintances. As soon as we come into communicative contact with one of our brothers and know his patronymic, we include him in our primary microsocial NETWORK, without clear distinction of categories translating into relations with different degrees of intimacy. He is simply my BROTHER, and shares with me joys and other feelings, above ties of a genetic character or length of acquaintance.

 

Relatives and other brothers who are acquaintances (who so wish) are authorized to enter the enclosures of the UNAUO UEE, sometimes covering great distances, to celebrate a kind of intimate festival in which all the girls who have reached their first ovulation take part. The future spouse publicly addresses to her the first spoken words after the long period of isolation.

 

From now on both young people will take part together in all collective acts of a non-teaching nature (unless they are pursuing studies of the same character) and will sleep in the same room, but they may not see each other's bodies, and their physical contact may not involve the erogenous areas of either. It is inconceivable for either of them to violate this UAA, although its transgression is not punished at all nor socially criticized.

 

From then on both will receive training directed towards their future conjugal relations. Each will come to know the most intimate anamnesis of the other, and the daily incidents with the brother teachers and fellow students will be recalled by both in private. When the Network of computers reports that this phase of premarital teaching has satisfied the training requirements in the religious-philosophical, sexual and home-planning or domestic fields, the moment of the union can now be fixed.

 

We insist to you that this planning of life is very far from turning us into mere machines programmed by a cybernetic device. On the contrary, the advice of these computers makes the union spiritually more fruitful and avoids psycho-matrimonial conflicts, which are always due to lack of information about the mental features of the other spouse, making possible a more authentic mutual understanding between spouses. It brings out with great resolving finesse all the somatic, religious and philosophical aspects involved in the union of the couple, and the spiritual communion becomes more fruitful, overcoming the mental barriers which scant information about the spouse causes among you men of Earth in so many dramatic situations.

 

On Ummo we consider that a minimum time must elapse between the onset of puberty and the union (for us the ideal would be to make it coincide with ovulation, but we need to make the union conditional on an unavoidable stage of training).

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NOTE 40.

 

[U-C Note: passage not translated — see the Spanish original.]

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