While some Anti-UUM supporters veered into xenophobia or hateful rhetoric, others expressed more measured concerns. They worried about how easy it would be for the UUM to lie. If these beings truly understood the psychological underpinnings of entire civilizations, then deception might be second nature to them. They could craft a narrative of benevolence while secretly pulling strings behind the scenes. After all, Earth had its own share of manipulative leaders who gave grandiose speeches about freedom and unity, only to exploit resources or populations in the process. For these cautious voices, the primary argument wasn't that the UUM was inherently evil—it was that humans had no proof the UUM was truly good.

Religious communities sometimes fell into this Anti-UUM bloc, especially those that found it impossible to reconcile advanced alien life with their theological frameworks. A few pastors and imams declared the visitors were demons or devils dressed in cosmic attire. "When they say they are not gods, that could be the greatest lie of all," one preacher proclaimed during a passionate sermon. "For only a being with the power to crack a moon might consider itself above your Creator." This stance wasn't universal—many faithful leaders were open-minded or even intrigued by the new cosmic horizons—but the resistance in certain corners was fervent enough to spark public demonstrations. Signs reading "Alien Deceit is the True Test of Faith!" appeared at protests in several major cities.

Much of the Anti-UUM sentiment was also fueled by misinformation, especially in regions with limited internet access or governmental censorship. Rumors circulated that Evtalo had threatened to bomb entire continents, or that Talex had stolen personal data from every government official on Earth. Some rumors were so outlandish—like claims the deer had replaced real world leaders with shapeshifting clones—that they bordered on absurd. Yet in echo chambers and among communities cut off from reliable fact-checking, such stories grew legs. News tabloids screamed sensational headlines like "Moon-Cracker Deer Plans Next Target: The Sun!" or "Fox Hacker Demands Digital Tribute from Every Citizen!" The more bizarre the claim, the more it seemed to gain traction in certain circles, especially among those who already distrusted all forms of centralized authority.

Still, not everyone on the Anti-UUM side was an extremist. A noteworthy subset consisted of thoughtful critics who acknowledged that the UUM's stance was likely well-intentioned but worried about the potential for paternalism. They reasoned that even if the UUM wanted to help, it might inadvertently stifle humanity's own growth by stepping in whenever Earth's mistakes grew too dangerous. They questioned whether Earth's cultural evolution might be arrested if an interstellar power constantly hovered overhead, ready to stop catastrophes before they happened. In essence, they asked, "What if we lose our capacity to learn from our own errors?" They compared it to an overprotective parent never letting a child take risks or face consequences, thereby limiting the child's development into a resilient adult. This line of reasoning wasn't driven by hate or xenophobia; it was a philosophical stance about self-determination and the real value of trial and error.

The vast majority of people, however, found themselves occupying the fuzzy middle ground, or what sociologists sometimes dubbed the "Tentative UUM Acceptance Zone." They might have learned Pro-UUM in principle—because the aliens did, indeed, fix the Moon and openly discuss a moral framework—but they also nursed a kernel of fear. After all, Evtalo's talk about "pruning civilizations" was enough to give anyone pause. Pruning might sound innocuous to a cosmic gardener, but on Earth, it carried an uncomfortable connotation of selective interference. Many folks told themselves, "I'm okay with them for now, but the moment they overstep, that's it." In day-to-day life, these were people who would watch the news or scroll through social media, nodding along with reasons to trust the UUM, but saving a quiet corner of doubt in case something changed.

This in-between category recognized the logic behind trusting the UUM—a sentiment championed by scientists and various progressive thinkers. They admitted that if a threat was going to appear from these aliens, it would have appeared already. Yet they also remained wary, pointing out that Earth's own history was rife with events where advanced powers waited, feigned friendship, then exploited weaker groups. They asked, "Why would aliens be any different? Because they said so?" For them, the situation demanded vigilance, not outright hostility.

Meanwhile, cults sprang up at the fringes, as they often do during times of upheaval. A handful worshipped Evtalo, proclaiming her the "Emissary of Cosmic Enlightenment." They borrowed phrases from her statements about advanced sociology, weaving them into half-baked doctrines. Their gatherings featured candlelit images of Evtalo's many floating eyes, with worshippers chanting for cosmic salvation. But ironically, these cults never gained huge traction. The aliens' own insistence that "We are not gods" undercut the mystique. Many found that stance refreshingly direct, so any attempts to deify them struggled to gain mainstream acceptance. The cults that did form were typically small, scattered, and overshadowed by the swirling, broader conversation.

At the same time, other fringe groups declared that the UUM represented an apocalyptic event. They claimed Earth was about to be assimilated or forcibly integrated into a cosmic empire. They pointed to the moment Evtalo declared Earth a "C-class civilization," insisting that step one was labeling, step two would be infiltration, and step three conquest. Some of these groups prepared for doomsday, stocking up on supplies in bunkers. Others turned to sabotage, attempting to disrupt public infrastructure in the belief that humanity should never bow to alien oversight. Media coverage highlighted a few arrests linked to extremist plots aiming to "send a message" to the UUM by targeting symbols of global unity, like the UN building or major scientific research centers.

In addition, a swirling mix of governments around the world complicated the narrative. In some countries, official statements leaned Pro-UUM, emphasizing cooperation and a chance for global unity. But those statements inevitably sparked backlash from nationalistic factions who saw acceptance of alien guidance as a betrayal of sovereignty. Political rallies formed under slogans like, "Earth Stands Alone," or "No Cosmic Masters!" Meanwhile, politicians who tried to moderate between the extremes found themselves labeled as sellouts or cowards, depending on who was criticizing them.

Reflecting on everything, it became clear that even in the face of cosmic wonder, the human capacity for division and disagreement remained as strong as ever. Pro-UUM supporters cited reason, cosmic scale, and the aliens' demonstrated ethics (or at least, the glimpses thereof). Anti-UUM proponents pointed to historical lessons, fear of manipulation, and the raw possibility of hidden agendas. Those in the middle wavered, acknowledging both sides' concerns. No single viewpoint could entirely dismiss the validity of the others; in many ways, the debate mirrored older ideological clashes, merely amplified by the grand stakes of cosmic contact.

One crucial aspect in all of this was that the UUM itself wasn't forcing immediate compliance. Evtalo's parting words at the UN, about returning in a year, gave humanity an uneasy sense of a ticking clock. If they really meant to subjugate Earth, they could have done so. If they truly wanted to help, they seemed willing to let Earth decide for itself, at least up to a point. That open-endedness gave both Pro-UUM and Anti-UUM sides ammunition. Pro-UUM folks saw it as respect for free will. Anti-UUM folks interpreted it as manipulation, a psychological game to let Earth stew in its own fear until it surrendered willingly.

In the end, the rifts in global opinion became an inescapable hallmark of the new cosmic era. Streets in major cities filled with competing protests—some chanting in favor of alien partnership, others brandishing placards decrying cosmic tyranny. Memes across social media ranged from heartwarming endorsements of "Team UUM" to ominous warnings that humans were "selling their souls to cosmic overlords." Religious leaders, political figures, and grassroots organizations scrambled to adapt their messages to these swirling currents, each hoping to steer the narrative in a direction that resonated with their values.

From an outside perspective, it might have seemed chaotic. And indeed, many who supported the UUM lamented humanity's inability to unite under an extraordinary event. Yet it was also quintessentially human: faced with the greatest discovery in history, people argued, bonded, clashed, and formed new alliances. Some overcame old prejudices in the face of a bigger picture, while others found fresh reasons to cling to parochial thinking. The cosmic horizon had opened, and rather than unify cleanly, the species embarked on a tangled process of cultural introspection and ideological realignment.

For now, people carried on in a swirl of contradictory feelings, half grateful for the cosmic perspective, half terrified by it. Reason, fear, logic, hope, and cynicism danced in messy interplay across the planet's billions of minds. The question of whether Evtalo, Talex, and Atanda were genuinely altruistic or subtly manipulative lingered at the heart of every debate. And so, in the uncertain quiet after that explosive first contact, Earth reeled between enthusiasm and dread, waiting for the day the UUM might come back and reveal which side of the debate was truly justified.

Not to mention the large changes in direction in science. Scientific analysis of all the UUM has shown... as come to one conclusion, in a very famous paper titled 'UUM and the scientific divide between us, and the extraterrestrials'. The closest scientific field to the UUM level, the one with the most potential to catch up to them with... is sociology, and other soft-sciences. As there is so much room for development, due to underfunding... that simply funding them, and changing perspectives to see it in a more hard-science way, would result in profound developments. Second place goes to AR, and VR technology, and more practical, small scale improvements. The UUM hologram technology is theorized to be based on microscopic robots that float in the air, invisible, and turn on and off lights that are visible based on their relative position from a central system, forming 3d... images in the air. The rest... are beyond current frameworks, and will take centuries to develop without UUM intervention to develop in any meaningful paradigm shift.

Needless to say... Most people are unhappy with that unfortunate fact. The paper also said that despite these fields being required to have more focus put upon them, it was still very, very important to develop traditional sciences. As a popular analogy, this is like ranking if you need food, or water more. The paper in fact did not push for a focus on soft-science. It said... we underestimate these soft-sciences, that can be studied far easier than quantum mechanics or spacetime, as it's around us all the time, visible, unlike dark matter, or how to bend space. Yet, due to religious, and cultural ideas, that made us reluctant to apply scientific method, in its full form, to these fields. Making them stagnate.

A contributor on the paper said that "In order to reach a respected level by the UUM, and have a place in this wider universe, we need to progress rapidly, and powerfully in both the soft, and hard fields. We need both, and we have been neglecting this one part of reality for too long. As the soft fields, and their lack of development is what has caused our civilization to be so... flawed. The UUM uses science for politics, and it works for them.It seems to suggest that perhaps it's not impossible to explain the soft fields in such a solid way. Furthermore, we can combine the soft, and hard, to make research faster."

A quote by one of the writers of the paper said "Think about it. What if we... with our current political, and culture. Had the UUM's technology, and scope. We would fall apart instantly, and probably break moons apart for fun. or use it for war, or exploitation. Why does the UUM not do that? Simple... because they invested in our so-called 'soft-sciences'. The reason they do not share... is the same reason you don't give an immoral prick a gun. I'm not saying we are all like that... but I'm saying our socal systems result in that. Even unintentionally."