The considerations surrounding the view of Sandum Family reflect the considerations of Sandum nationality and the view which reflects a coming of age based on volition in the Sandum context. In other words, just as a Sandum young adult must decide to become a Sandum citizen even if a Sandum national and if born or raised into the nation, so too one must be a member of a family based on volition. This results in a bifurcated view of the Sandum family: one based on blood and lineal relations, another on close relations between familiars. The result is a family based more on home and household (domus, οἰκία) than one based on innate blood relations (genus, γένος).
This view of the Sandum family is distinguished by the experiences of Sandum citizens due to a variety of lived experiences: from the study of the Classics and the relatively fluid definition of the family, to the postmodern context of LGBTQ+ families. In the Classical tradition and in a heavily legalistic world without effective birth control, ancient Romans were accustomed to adoption and to exposing children in their families. The fluidity of the family became more solidified during the Industrial Revolution, when the nuclear family became both the new ideal and the new mode of family life with only parents and children in the home. Only recently, under postmodernism, due to the rising cost of living and due to a lack of family support and to family disownment, has the model of the family become increasingly fluid.
While many mourn the loss of the nuclear family, namely far-right conservatives, the new moral model of the family provides new benefits and new limits. For one, the home life of the family is now one which should be based on mutual appreciation, communication and agreement, and should stress the equality and self-determination of all participants who are of the age of majority. However, this new model of a family is no light matter, for now it is a matter of quality of life of all involved that agreements are explicitly made and now the division of personal and familial property is brought to the fore. Furthermore, one must take this new model gravely and consider meditatively all those who are to become members of the family and not to remove one from the houseful over a light dispute.
In other words, this model of family requires much more communication and attention, but it means that all might have a loving and supportive family. It rests conclusively on the view of the Sandum nation as one based on volition as a matter of self-determination of both individuals and of the entire community of the nation-state of Sandus.
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