Kumano, fmr. Tatsumiya, to apply for Sociliva Statehood

Ave, Sandum Citizens!

On III Sextilo (3 August), Prince Ryuho of the Principality of Tatsumiya, a Buddhist micronation with social democratic characteristics from Pittsburgh, Pennsylvania, contacted the Honourable Sôgmô Gaius Sörgel Publicola. In the message, Prince Ryuho informed the Sôgmô that Tatsumiya will be dissolved on IX Sextilo (9 August) due to the nation being “built up too quickly” and that most of the population of Tatsumiya would no longer wish to take part. He then informed the Sôgmô that the present Royal Gardens will be made autonomous today on VII Sextilo (7 August) under the name of “Kumano” before Kumano shall replace the sovereignty of Tatsumiya. The Prince of Tatsumiya, whilst noting the close relations between the Sandum Philosophy and the Prince’s, then offered to the Central People’s Government that Kumano become an associated state with the State of Sandus, becoming a “‘minor’ partner with Sandus” and with Sandus assuming responsibilities arising from foreign affairs and defence.

The Sôgmô responded to the request by supplying the Prince with the antiqué law of Citizenship of Martio MMXII and the modern decree on Socilivo reform written a few days ago. He informed the Prince that being a Socilivo state provides greater flexibility and independence to future Kumano than the Prince initially offered. The Sôgmô also let the Prince be aware that, in exchange for voting rights and the right to stand for offices, Kumanoese citizens would have the obligation of charity taxes and would be substantially indistinguishable from full-citizens, though will remain full-citizens of their own state.

The Prince reviewed the laws and the ideas the Sôgmô presented to him and responded with a hopeful message of shared similarities between Sandus and current-Tatsumiya, future-Kumano, especially in the realms of the Sandum Philosophy. The Prince submitted a few questions. These are:

1. Is it possible for Kumano to enter into a Socilivo statehood agreement where some Kumanoese hold Sandus citizenship and some only Kumano-citizenship?
2. As for full citizenship, could you give more details pertaining to the tax and donation obligations it entails?
3. Would Kumano as a national government be expected to pay taxes to the Sandus state? Or would it only be Kumanoese who hold full Sandus citizenship?
4. Would Kumano be free to exercise sovereignty in its political and diplomatic affairs? Or would these be handled by Sandus on behalf of Kumano? Or ‘suprervised’ by Sandus?
5. Would Kumano be allowed to have an observer-delegate to the CCP Congress?

In accordance with Sandum laws and the Sandum Philosophy, the Sôgmô replied with the following responses:

Concerning your question on if certain Kumanoese citizens could opt-out of Sandum citizenship altogether, the Citizenship Law of Martio MMXII establishes that Socilivo citizenship can be given per the laws of the Socilivo state or the agreement treaty which bestows Socilivo status, as well as according the below statement:
“Individual citizenship, wherein a citizen of a socilivo state applies to their respective government for socilivo citizenship; Broad citizenship, wherein all citizens of a socilivo state are granted socilivo citizenship automatically; or, Group citizenship, wherein groups of citizens are granted socilivo citizenship. Processes for granting citizenship are according to the socilivo state and as by the socilivo status treaty. Other requirements are decreed by the individual socilivo state.
Thus, the above shows that the treaty or Kumanoese law may grant Socilivo citizenship either as a group or individually to those who so desire it. In fact, this segment of the law was specifically constructed to deal with these sorts of issues, so as to provide greater flexibility to the system and greater leverage and autonomy to Socilivo citizens and states. The only requirement is that we require that those Socilivo citizens to fill out quarterly census forms collected on the solstices and equinoxes; should the plan go through for making Kumano a Socilivo state, I can send you the Census forms.
The donation tax requirements are rather simple. In exchange for voting rights, Socilivo citizens with those rights must perform charitable deeds each quarter and must inform the Office of the Sôgmô of their compassionate deeds on the Solstices and Equinoxes. These deeds are not measured by a certain amount of money or time dedicated, but we do — of course — encourage that citizens do more than just donate $5 to a cause or spend an hour or two volunteering. The donation tax system was constructed to show that Sandus, as a Buddhist micronation, is making head-way in alleviating suffering in the world. To know when the Solstices and Equinoxes are, citizens can of course refer to the Wikipedia pages concerning solstices and equinoxes, as a table is available which contains this information (though that goes without saying that the Spring Equinox is always XX Martio (20 March). 
That, then, should answer your third question. The Kumanoese government would not pay taxes, but the individual Kumanoese socilivae. 
Of course, the powers of the relationship are established according to each individual treaty and they can be altered or added to according to subsequent treaties. However, the Central People’s Government of Sandus is anti-Federalist and anti-Imperialist, whereby the State would not desire to have power nor supervise the sovereign affairs of Kumano. However, when it comes to political affairs, Kumanoese socilivae citizens will be able to take part in Sandum politics; whether that means the same for Sandum civilae citizens in Kumano will be destined for any sort of agreement.
In exchange for voting rights, Kumanoese socilivae citizens will possess the ability to become members of the Citizens’ Communist Party of Sandus, the democratic cooperative in Sandus which acts as a proto-parliament and also as an advisory organ to the Office of the Sôgmô when it comes to Socialism. All citizens, however, have the right to observe the annual (formerly biannual) Congresses of the Citizens’ Communist Party, destined to take place some time in November around the anniversary of the October Revolution of 1917.
I await your response urgently, as I consider this a matter of great opportunity and potential between our two nation-states. I would, however – and without giving cause to offend, believe it prudent to say the following: 
Sandus desires stable and active citizens, as well as stable Socilivo states. The purpose of the treaty-based is not only to reduce Sandus’s involvement in the sovereign affairs of its Socilivo states (a status bestowed upon others who have shown a commitment to both Sandum ideals and to friendship between our peoples), but it is also meant to weather any sort of quick or rash actions that have brought down other such micronations who have used a sort of Federalism to bolster their citizenship base: thus making their citizenship bloated with intermicronational citizens who possess several or even many different nationalities. We consider it of the utmost priority to explain to potential citizens and to potential Socilivo states that we do not desire those who will change their minds only a few months from now for the aim of silliness or amusement (we have witnessed this in other micronations and twice within our own). Becoming a Sandum citizen (Socilivo or Civilo) is voluntary, which means it is especially damaging to Sandus and ruinous to friendships between peoples. 
The Sôgmô shall continue communication with the Tatsumiyan government, a long-standing friend and cultural partner of the State of Sandus, concerning Socilivo statehood. A treaty agreement may be concluded before the Sôgmô leaves for university on XXVIII Sextilo (28 August).