Equinox Report: Changing Diplomacy and State Structure, Making the Sandum Identity Firm

Every major administrative day, the State of Sandus reflects on the developments it has made in the past quarter. Today is no different. Each quarter is unique in its emphasis and in the specific historical conditions at the time. Today, in the legacy of the Philia Plan for the Great Societal Shift, Sandus has cause to celebrate and to prepare itself further as the rationale for the Plan is quickly approaching: the Sôgmô’s departure for graduate school. On this Vernal Equinox, the State of Sandus hopes to report on the events of the previous season and provide a broad trajectory for the next, especially at this time of important national activity.

Spring Equinox 2017

Charity Taxes ― Sandus continues its Compassionate Mission:
Each quarter day is a day for which Sandum citizens gauge how much charity and philanthropy they have done over the past season. Typically, these are compiled in the days and weeks following the Spring Equinox but a cursory amount is always given by the Sôgmô and other for their charity. At the moment, two citizens have declared their charity taxes.

Sandus has donated, at this time, $395.60USD to charity and had committed 62 hours of philanthropic volunteer work. These include volunteering at food banks, womens’ shelters, animal rights and civil rights charities, as well as support and discussion groups for LGBT, racial, and ethnic minorities.

This philanthropic volunteer work, which has long been considered to be equal to Sandus’s monetary donations and to be overtaking financial donations, has focused more and more on dialogue, tutoring, and support and discussion groups. These sort of interpersonal and group philanthropic work has a personally positive effect on others and on giving them advice during times that certain individuals might need experiential support. Through both this volunteer work and charity, Sandum citizens consistently develop people throughout the world through the virtuous activity of the Sandum Philosophy. The State of Sandus and the Sandum Philosophy are committed to the uplift of suffering people around us and around the world.

Moving toward a Realist Diplomatic Sphere:
After the State of Sandus was rejected for a second time for observer membership in the Grand Unified Micronational, Sandum diplomacy is in the process of restructuring. Under the guidance of the Sôgmô and the Diplomatic Affairs minister, the State of Sandus seeks to develop strategic partnerships and bilateral agreements with key micronations. Sandus, moreover, is seeking to extend friendships with key micronations in order to both leave the MicroWiki sphere of the intermicronational community and to exist on its own and with its own right. The period of appeasement toward our enemies and adversaries is at an end; Sandus today must keep its ground while maintaining the peace.

A key part of this restructuring is to shirk Sandus’s historically close ties with the Grand Unified Micronational in favour of the more Realist Francophone organisation, the OMF. The Sôgmô will journey together with the St.Castinian president, Dominic DeSaintes-Bellemare, to the 2017 MicroCon in Atlanta. While there, það will also meet with key OMF leaders, including the current high commissioner and possibly the future general secretary of the organisation. Sandus will also seek to continue developments in its social sphere, especially with the overdue election of a secretary-general of the Systema Socialis.

Sandus’s strategic partnerships will seek to develop specific relationships with micronations which are experienced experts in their respective fields, while moving on from the other, historical inimical relations Sandus has had with other states. These micronational adversaries—which have a perverse, antiquated, and inaccurate vision of the State of Sandus—will no longer be appeased, but Sandus will stand its ground when interacting with other third parties for our mutual benefit.

Sôgmô, Central People’s Government offer first salaried employment:
The Sôgmô and the Central People’s Government have offered their first salaried position in the history of the State of Sandus. The position is for a scriptor, id est a scribe or secretary for the Sôgmô. The position will be responsible for policy projections and equinox and solstice reports, such as this report. The position, which will be closed sometime this Sancta week, will be paid for approximately 8¶c per year.[1]

From this first employed position will come significant changes to the economic system of Sandus. For years, it had been hoped that Sandum citizens would voluntarily join Sandum cooperatives and would do work on behalf of these cooperatives. Today, that seems not to be the case. Instead, in the future, it seems that positions of salaried employment will be offered by cooperatives in the future, in accordance with the State of Sandus’s socialist policies.

[1] Circulatory Persumae (¶c) are not allowed to be exchanged outside of the State of Sandus. A centralised and planned systems of rewards still must be created by the Commission for the Command Economy, which is now an organ of the Citizens’ Party of Sandus, for which Circulatory Persuma may be used. Nominally, the exchange rate is kept by the Bureau of the Treasury based on the number of persumae in circulation over the amount of value in the currency vault. 8¶c is currently equal to approximately $8.37USD.

Bureau of the Treasury seeks to establish State Bank CivBanca:
The Bureau of the Treasury of the Office of the Sôgmô of the Central People’s Government of the State of Sandus is seeking to establish a State bank, tentatively called CivBanca. The proposed bank will include basic debit functions, direct deposit functions for State employment, and debit payment functions. Future credit and money-lending functions may be considered sometime in the future, in addition to the basic bank functions.

Toward making the Sandum Identity firmer:
Finally, in the coming months, greater emphasis will be placed on disseminating Sandum identity amongst Sandum citizens. Already, Sandus has made a clear effort consistently to share information about Sandum holidays, but recent developments might affect future social and economic expectations. For example, in the future, Sandum citizens might be encouraged to be employed by any of the Sandum cooperatives (with the exception of the Party, which is reserved for Party members) for a fixed salary in order to fulfil some sort of leitourgía to the State of Sandus. For example, the workers of the Fornux branch of the Tellus Agrarian Cooperative might be asked to prepare traditional Sandum blueberry vatrushki in order to celebrate Remembrance Day in Sandus. Members of the Collegium Sacerdotium may be asked to perform rituals or create objects for important cultural holidays, such as Easter for Christians or Armilustrium for Sandum main culture.

The emphasis for Sandum cooperatives should not be to make a profit, but instead to pursue the substantive development of the State of Sandus. For this end, cooperatives can be used to develop and to disseminate Sandum culture throughout the various provinces.

13 Reasons to Celebrate in January

January is the beginning of the Gregorian Year, but it is also the beginning of the new Administrative Year in Sandus. But January also has 13 Sandum holidays in it which give even more reason to celebrate, especially as this month is known in Sandus as the “Month of Peace.”


The Collegium Sacerdotum’s annual poster for the festivals of Peace and Concord, which give reason to January’s nickname “the Month of Peace.”

1 January: the Kalends
Every month in the Sancta calendar begins with a Kalends, a remnant of the old Roman calendar. On the Kalends, the Roman pontifex maximus would announce the holidays celebrated in the upcoming month and how many days remained until the next Kalends, or the new month. This day is always dedicated to Juno, the Queen of the Gods, and to Janus, the god of beginnings and of doors. In January, however, Aesculapius is also propitiated for good health in the new year.

5 January: the Nones
Every month also has its own Nones, another remainder from the old Roman calendar, which originally marked the first quarter of the moon. On the Nones, the Lares or the domestic gods are propitiated, but in January the minor god Vica Pota is also propitiated. She is a very archaic Italic goddess equivalent to Victoria, the goddess of victory, and who was the mother of Dis Pater, an early Italic god of the underworld.

9 January: Agonalia
An obscure Roman holiday, the Agonalia is celebrated three times per year. The purpose of this festival was obscure even to Romans, but it appears to be dedicated to the gods of state.

10 January: First Policy Projection
This minor State holiday commemorates the first policy projection issued by the Sôgmô on 10 January 2012. Policy projections are one means of holding the Central People’s Government responsible and accountable in the State of Sandus, since the government sets goals for policies to complete in a [hopefully] timely manner.

11-15 January: Carmentalia
Originally two feast days, 11 and 15 January, the Carmentalia is celebrated by Sandus from 11 to 15 January. The goddess Carmenta was known as “Antevorta” and “Postvorta,” meaning she looked both ahead to the future and behind in the past, which is an apt holiday for a country which is so focused on history and academia. The goddess appears to be related to the noun carmen, which can mean both a “spell” or a “poem.” This holiday can certainly be celebrated for Sandus’s close affinity with scholarship, intellectualism, and the academe!

11 January: Festival of Juturna
This holiday is dedicated to Juturna, the spirit of a small spring that once flowed into the Forum Romanum in Rome. It was at this spring that the gods Castor and Pollux supposedly watered their horses after the battle of Lake Regillus, which secured the continued existence of the Roman Republic. In Sandus, this minor festival is known both for environmental and republican connotations.

12 January: Compitalia
The Lares Compitales, or the domestic gods of the neighbourhood and of the crossroads, are celebrated on this day. At each crossroad and in the districts or curiae of Rome, an altar to the Lares Compitales would be set up for members of the borough to worship. In Sandus, this minor holiday is notable for encouraging the awareness of provincial government in the State—from Kremlum Sandus to Sandus Ulterior and Sandus Europai.

13 January: the Ides
The Ides is another monthly Roman holiday which marks the full moon. This holiday is dedicated to Jupiter, the King of the Gods, and to the Lares, the domestic gods.

16 January: Concordalia
The Concordalia is, of course, a holiday dedicated to the goddess of concord. It is one of three holidays in the State of Sandus dedicated to peace in the month of January, which is also known in Sandus as the “Month of Peace.” Concordia is unique in her connotations with peace, since she is more known for harmony between peoples. The Latin adjective concors means to be in agreement or to be of one mind, so this holiday is known for this aspect of peace.

17 January: Festival of Felicitas
Felicitas, or the goddess Felicity, is known for the effects of peace, which are fruitfulness and prosperity. This holiday is one of the three holidays that gives reason to January being known as the “Month of Peace.” Her name comes from felix, which means both to be happy and to be prosperous. She and her festival are to celebrate good fortune, success, fertility, and happiness.

24-27 January: Paganalia & Sementivae
These festivals were not celebrated in Rome but elsewhere in the pagi, or rural districts. They were days of sowing seed, appointed not by the calendar by annually by the magistrate. So, while the two holidays were not fixed in the Roman calendar, they are known in Sandus to be in celebrated later in January on these days when the semen (seed) would be sewn. Perhaps one could draw similarities between this holiday and the Festival of Felicitas?

30 January: the Festival of Pax
The Festival of Pax, or of Peace, closes the month of January this year. The festival gives reason for why the month of January is known as the “Month of Peace” in Sandus and it is during this festival that we celebrate peace in general. So, hang your olive wreathes and let the doves fly—and hope for peace. Happy Festival of Pax!

Some extra reasons:
Since the Collegium Sacerdotum has recently adopted Buddhist holy days onto its Sancta calendar, the holy days are as follows:
5 January: Medicine Buddha Day
7 January: Guru Rinpoche (Padmasambhava) Day
12 January: Amitabha Day
22 January: Dakini Day
26 January: Dharmapala Day
27 January: Shakyamuni Buddha Day

The Council’s First Intercalary Session in the Administrative Year 2017 will end on 12 January. The First [regular] Session of the Council in the Administrative Year 2017 will last from 12 January to 10 February.

Sôgmô adds two new Days of Recognition to Sandum calendar

The Sôgmô has announced the addition of two new days of recognition to the Sandum calendar: African Diaspora Recognition Day on 12 February and Religious Tolerance Day on 24 August.

African Diaspora Recognition Day is a holiday intended to reflect on the diaspora of African peoples around the world as a result of slavery, colonialism, and imperialism. The holiday especially reflects the cultural and historic role of African Americans in the territory of the State of Sandus, from the history of slaves in the territory of Kremlum Sandus to contemporary cultural patrimony. The day was chosen because of its proximity to the birthdays of Abraham Lincoln and Frederick Douglass and to avoid any overlap with other Sandum holidays.

Religious Tolerance Day is a holiday intended to reflect on religious violence and strife or violence spurred by religious tensions. This inclusive holiday commemorates the destruction of important religious shrines, like the temple in Jerusalem in 70 CE, as well as wars fought for religious reasons, such as the Crusades or contemporary religious conflicts. The day of recognition falls on St. Bartholomew’s Day because of its relation to a massacre of French protestant Huguenots by French Catholics in 1572.

Sôgmô announces shortened Election this year

The Sôgmô Gaius Soergel Publicola has announced that the annual Winter Solstice election will be shortened this year than most year. The election season will take place from 15 to 20 December, as opposed to the tradition period of 10 to 20 December. The decision to shorten the election duration is to accommodate the Party’s drafting caucus for the Party’s platform and constitution documents as a result of discussions held at last month’s Citizens’ Party of Sandus congress.

The platform and the constitution will be included on the ballot this year under a section designed for CPS Party members. As citizens, members will have to use an identifiable string of random characters in order to vote on the proposals, which will be completed by 15 December when the election begins.

Citizens’ Party concludes VI Party Congress


The Citizens’ Party of Sandus has concluded its Sixth Party Congress on 5 November 2016 under the slogan “Securing the Party’s Future and the People’s Prosperity.” This congress has been considered important for its role in establishing the Party’s platform and constitution. These two important by-laws for the Party were meant to be drafted earlier in 2016 after the Fifth Party Congress in November 2015, but were not due to the Sôgmô’s and the Secretary’s busy schedules. Now, these documents will be drafted ahead of the Winter Solstice election in December.

Also a matter of important concern was Jacob Barnet’s Matter Realism and how it is to be reflected in Sandus. The discussion however was not concluded, meaning that it is a discussion bound to continue in the future. It was decided however that the Party would receive certain select policy decision-making powers, especially taking over the role of the Commission for the Command Economy (CCE).


The Congress was opened by Party Secretary Adam Camillus von Friedeck at 11:12 SLT. The Internationale was recited at 11:13 and was followed by a statement by the Secretary on the role and work of the Party. Discussion began by 11:32.

The first matter on the agenda was the Party’s platform. Attendees of the congress were asked about the role and functions of the Party in the Sandum constitution, what the platform would say about the Party’s role, and what the constitution of the Party might include on this subject. All agreed with the long-held view that the Party exists as a think-tank and planning organ. It was agreed that it should develop a central committee to bring continuous governance to the Party both in its meritocratic function as a advisory body and as a planning organ. In addition, it was decided that the Party should take over certain policy areas, especially concerning the economy and security. The Party will take over the functions of the CCE, will perform state security functions, and will also have a limited diplomatic role — for example, both now and in the future, the Minister of Diplomatic Affairs should be a member of the Party.

Next the Congress considered the matter of ideology. It was decided that the Party would continue to abide by the broad and wide-ranging Socialist view established by the Fourth Party Congress in 2014. In addition, the Party denied liberalism to be added to the platform, instead giving preference to Socialist personal liberties.

Third, the Party determined that a select group of Party members would draft the platform and the constitution of the Party. Next, it was decided that both documents would be ratified at the Winter Solstice election ahead of the Winter Solstice on 21 December.

The Party then moved from considering the platform to the constitution, saying that the constitution would not be a long document but would be authored in the vein of the Sandum Founding Law. The constitution would include sections on the Secretary’s role, the role and composition of the Central Committee, and also the procedure for developing Party policy.

The last section to be discussed was on Matter Realism, with a recess from 13:07 to 14:25 SLT. No decisions were made from this discussion, though there was some reconciliation amongst the two factions of Matter Realists and Cultural Realists.

Finally, at 15:12, the Party Secretary began the electoral process for a new secretary. Adam Camillus von Friedeck nominated himself as a candidate for the next term. At 15:22, the Secretary moved to vote and, at 15:23, he was unanimously elected by acclamation.

At 15:38, the drafting committee was composed by those in attendance.

The Sixth Party Congress was adjourned at 15:44.

State Press announces new series

KremlumSandus Press

The logo of the State Press.

Kremlum Sandus State Press has announced a new series, entitled Sovereign Eagle & Glaux (SEG), to be authored and published via Amazons’s Kindle Direct Publishing service. The new series will present elements of Sandum society and Sandum culture to the general public and will be published for Kindle devices and Kindle-compatible applications. Efforts will be made to reduce the cost of the ebooks so that they will be as accessible as possible.

The State Press has multiple book ideas proposed for the SEG series, including:

Breviarium Rerum Sanderum
The Breviary of Sandum Matters is a long proposed book which will finally be published. Originally proposed in spring 2015, the breviary will now be the first book to be published to Kindle devices, with sections on Sandum history, the Sandum constitution, Sandum philosophy, and Sandum culture.

Founding Law & Citizens: textbook for peregrini citizens on their new homeland
Founding Law & Citizens is a previously published textbook formerly used by the State College to prepare new peregrini citizens for life in Sandus. The textbook will be republished for Kindle devices and applications.

the Great Philia Almanac: festivities of the State of Sandus
The Great Philia Almanac will contain all 100+ Sandum holidays and an explanation of their background. Proposed as a project of the Collegium Sacerdotum, the almanac will form the basis of a new public media initiative.

On the Shores of the Patuxent: a cookbook of Sandum proletarian cuisine
Why is spaghetti carbonara such a staple in Sandus? How many Sandum rice recipes are there? How does the Sôgmô prepare his coffee? All of these questions will be considered in the new cookbook, On the Shores of the Patuxent.

Le Baron et la Révolution: l’histoire sande étroite éclectique avec la langue française
How did a young Anglophone North American micronation adopt the French language as its official language? What is Sandus’s relationship with Francophone micronations? In this ebook, published in French, that “eclectic short history” will be considered.

Credo in Deis Nostris: Sandus θεογονία in lingua Latina
This creed of the cultores religionis Romanae in the Sandum Collegium Sacerdotum, published in Latin, is intended as a prose counterpart to Hesiod’s Theogony. It will reflect the mystical and spiritual background of Sandum cultores and

The series is named for the national symbol of Sandus, the Sovereign Eagle, and the owl of the goddess and Sandum matron, Athena, named Glaux (γλαύξ, or ‘little owl’).

Palace releases Statement on failed GUM Application


The Palace of State in Kremlum Sandus Province, Sandus, has released a statement from the Sôgmô on the failed Sandum application to full membership in the Grand Unified Micronational.

The statement is attached in full below this article.

In the statement, Gaius Soergel Publicola lambasts the GUM Quorum of Delegates’s decision to reject the Sandum application as a result of “irrational and baseless” concerns over Sandus’s status as a signatory to the Denton Protocol. He argued that the GUM Charter “already possesses provisions which would make the Denton Protocol irrelevant in the organisation and to any possible Sandum delegation,” citing the provision in III.2.b of the Charter. He briefly discussed the history and exigency of the protocol before turning to discuss the decision itself, arguing it was “inconsistent with the provisions of the GUM Charter and the principles of the organisation itself.”

The Sôgmô raised the differential treatment of the Wyvernian and Sandum applications and how, despite Wyvern’s history of racist and Islamophobic hatred, “turning a blind-eye to their radical far-right politics in the name of objectivism,” the Quorum shooed in Wyvern while Sandus was rejected.

Soergel Publicola added that “[this] decision will necessitate a re-examination of our relationships with [the states which were Sandum allies yet voted against the Sandum application,” narrowing out the Empire of Austenasia. “The time has come, instead, to re-examine our relationship with the Empire of Austenasia,” the Sôgmô stated.

He also added that Sandus should reinvigorate its commitment to l’Organisation de la MicroFrancophonie, a Francophone intermicronational organisation which has a better record than the GUM. “[The] member-states of the organisation reflect in their actions our foreign objectives for professionalism,” Soergel Publicola argued. The concern with micronational professionalism was a key driving force for Sandus’s desire to become a GUM member, which was initially hailed in multilateral discussions last month with Austenasian Emperor Jonathan Augustus and Überstadti King Adam I.

Read the Statement below.

Good evening, Comrade Citizens.

As Sôgmô, I must regrettably inform you that our application for full membership to the Grand Unified Micronational has been denied, following a vote in the organisation’s Quorum of Delegates.

Sandus has not been voted into the status of provisional membership necessary for the application to full membership, which we applied for as a result of the unanimous and democratic decision of the Council of the State of Sandus. The vote was a result of concerns raised over our adherence to the Denton Protocol, an intermicronational agreement which seeks to extend diplomatic decorum and protections to transgender micronationalists. The GUM Charter, however, already possesses provisions which would make the Denton Protocol irrelevant in the organisation and to any possible Sandum delegation; in other words, the concerns were irrational and baseless. Specifically Article III, Chapter 2, sub-section b is a provision which, in the history of the organisation, has necessitated respect for other micronationalists’ styles of address. Sandus has repeatedly abided by this convention when asked to do so, especially towards those who have fought against the Denton Protocol. It is this same provision upon which Sandus has historically built its foreign policy initiative which developed historically into the Denton Protocol in the summer of 2014.

The Denton Protocol was first drafted at a time when some micronationalists — including Bradley of Dullahan from Wyvern, a nation whose application was accepted today — refused to address transgender micronationalists by their preferred names and pronouns. It was, and still is, the ardent belief of the Sandum State that this contravened diplomatic decorum which necessitated respect between diplomats: decorum which stands at the heart of the GUM’s own provisions towards respecting another person’s style of address. Instead, many of these arguments against this display of respect and human dignity were based on irrational arguments which instead sought to provoke and undermine the lives of micronationalists these detrimental efforts would affect. The micronationalists at the helm of this informal movement narrowly applied the provisions of generally agreed upon notions of decorum, used them for their own benefit, and yet refused that same respect to others on the basis of their gender identity and gender expression — citing instead their social conservative politics. The Denton Protocol was the forthright and principled response to these micronationalists who, in the case of Sandus, asked that Sandus respectfully follow their styles of address yet refused to do the same with transgender micronationalists. As a highly philosophical and principled nation, this was unacceptable to the State of Sandus. We therefore sought to rectify this discrepancy through a diplomatic coalition of states.

In response, Sandus and Zealandia drafted the controversial document which precipitated diplomatic upheaval in July and August 2014. Sandus, however, defended its case and made it clear, through its communicable reality, that the Denton Protocol was an extension of already established diplomatic convention: just as some had requested that Sandus not use the “M.” prefix, so too we requested that they respect the sincere requests of transgender micronationalists to the same effect. Despite extensive demonisation and negative backlash, Sandus’s interests and actions were based on sincerely-held beliefs about intermicronational diplomacy and diplomatic ethics and decorum. To this end, Sandus finally concluded several bilateral diplomatic agreements with multiple parties by mid-August 2014. It is our intention to preserve and to maintain these diplomatic agreements, regardless of the outcome of the GUM vote.

As Sôgmô and former Chairperson of the GUM, I believe the result of this vote to be inconsistent with the provisions of the GUM Charter and the principles of the organisation itself. The Charter stipulates that the organisation will not interfere in the domestic and foreign policies of its member-states, citing Article II, sub-section b, point ii and Article III, Chapter 3, sub-section b, points i-ii. Indeed the Quorum of the organisation had reaffirmed that principle with a rather literal reading only minutes earlier when it voted to approve the application of the Kingdom of Wyvern, a micronation which has often expressed irrational racism and Islamophobia. The Chair and others argued specifically that the organisation should seek to work with other micronations without regard to their domestic politics and to respect the inviolability of their sovereignty. Not so for Sandus. Only minutes later, Sandus was voted down by a vote with four oppositions, three supports, and two abstentions for objections raised concerning the Denton Protocol and Sandus’s sovereign foreign policy.

Despite my private concerns with our application, mostly as a result of concerns arising from the Philia Plan for the Major Societal Shift, it was my opinion that Sandus should seek membership as quickly and forthrightly as possible as a result of the unanimous decision of our direct democratic Council. After all, it has seldom been in the history of the Council or our republican constitution when a poll so conceived has resulted in a unanimous decision such as this. Instead, the democratic hopes of the Sandum People have instead been thrashed and cut short by the Quorum of Delegates. We in Sandus had in fact hoped to be a beacon for democracy in the organisation once more and to raise the standards of micronational professionalism. Unfortunately, that is no longer an option with this decision by the GUM Quorum.

It is unfortunate, furthermore, considering those who abstained and opposed our application. Among them are states which Sandus has known for a long time and have been Sandum allies. This decision will necessitate a re-examination of our relationships with these other states, especially those states which fervently defended the application of the Kingdom of Wyvern — turning a blind-eye to their radical far-right politics in the name of objectivism — and yet voted down the Sandum application.

One of those states is the Empire of Austenasia, a micronation which Sandus has considered a close friend and ally since 2009 when Austenasia joined the Grand Unified Micronational. It is our dismay that the Emperor himself, as the delegate for the Empire to the GUM, decided to abstain from the vote and not to defend Sandus’s application. While the Empire’s vote is not necessarily an opposition, it is not an action that would have been believable under the former “Troika” association of Austenasia, Renasia, and Sandus. In recent weeks, Sandus and Austenasia, with Überstadt as a neutral arbitrating party, has sought to rectify the divide between both nations since the departure of Renasia. Indeed, it was our hope that a new troika friendship would form and that a renewed, cooperative close friendship would strengthen following Sandus’s admission into the GUM. That is, however, no longer expedient nor proper.

The time has come, instead, to re-examine our relationship with the Empire of Austenasia. In discussions between King Adam, Emperor Jonathan, and me, I have fervently raised the issue of the distancing friendship between Sandus and Austenasia — a distance which has now been further exacerbated to the extreme by this vote and the Austenasian delegation’s lack of willingness to defend the Sandum application. This is not behaviour befitting a friend.

The decline in the Sandum-Austenasian relationship has reached an all-time low. I urge Emperor Jonathan to consider carefully their program of side-lining the interests of and no less hurting a once-close friend, lest the divide cause a prolonged diplomatic conflict which will certainly negatively affect us both.

In addition, I announce publicly and unequivocally that I am not in favour of and will strongly oppose any effort to reapply to the Grand Unified Micronational. Sandus is in fact already aligned and strong friends with members of l’Organisation de la MicroFrancophonie. Though as native Anglophones we have a large language barrier to cross, the OMF has made a strong mission and history to achieve the same objectives as the GUM. Indeed, Sandus and its Francophone allies in the organisation have already achieved much more than the GUM, and the member-states of the organisation reflect in their actions our foreign objectives for professionalism. Though the GUM and the OMF are not mutually exclusive, this decision will have the result of aligning Sandus more with our Francophone allies throughout the world — especially at the expense of the hopes we had for our GUM membership. Our relationships with some of our closer neighbours will undoubtedly falter.

Finally, I would like to extend my thanks and appreciation to Bee Rodgers Albina (peregrina), Facilitator of the Council, for her dutiful support of the Sandum application and her faithfulness to the Sandum State. She is, as both a citizen and a friend, a strong and fervent defender of the Sandum Philosophy — and we appreciate her work and her defence of Sandum policies which, though before her time, protect her today. I would also like to thank the Chair, Shane Cahill, for his level-headed discussion with me following the vote. Though we may not agree politically, I appreciate his forthright stance to speak truthfully yet also with respect to his duties as Chair. Finally, I think my constant adviser and close friend Adam von Friedeck, Secretary of the Party, for his level-headed examination of the diplomatic situation, his willingness to enter “emergency mode” soon after news of the decision broke, and his faithful allegiance to the State of Sandus.

This is a sad and distressing day for the State of Sandus and for the Sandum People. As always, however, we shall respond to these events in a principled manner, being faithful and diligent to our convictions yet remaining dialectically flexible. As has always been historically true, we are always strongest and show the greatest resolve during stressful times.

Today and the days to come shall be no different.

Gaius Soergel Publicola
Sôgmô of the State of Sandus
Kremlum Sandus, Sandus

Solstice Report: Administrative Work, Plan continue

Each summer, the State of Sandus opens both its gates to economic production and its ports to diplomatic interaction. This season is no different, but the past spring season has shown itself to be a lull in activity while still affirming and reaffirming Sandum cultural traditions. The work of the State of Sandus in the past season has dropped so that relatively little profound governmental work has been done, but it has been shown that the traditions of our country have nevertheless persisted. All administrative work has been completed in accordance with prescribed traditions and some profound changes have been made in the realm of the Council so that, for the first time in that democratic assembly’s history, there has been a transfer of power between two elected facilitators.

The statement that little profound work has been done might let red flags abound, but rather it shows that Sandus can remain being Sandum and still do the basic administrative and clerical work of government without altering the State in profound ways. Indeed the State of Sandus has entered a period of stagnation, but it is by no means inactive or at risk of collapse. In the past season, national holidays have been celebrated, diplomacy has been done, a new facilitator has been elected, the backlog of Sandum citizenship applications has been redressed, and the need for a new plan has been discussed. This work is perhaps most profound in post economically-focused Sandus, where emphasis now is on the culture, society, and politics of the Nation-State of Sandus.


“Whether in Summer or in Spring, let’s further our Republic

Charity Taxes — furthering recent trends:
In the past season, Sandum citizens have continued the trends established in the most recent seasons in furthering the philanthropic work of the State of Sandus. Work has been done to further philanthropic causes without necessarily donating money to charity, and this has been more thoroughly the case in the last week of the season with the attack in Orlando. More than $166.49USD have been donated to charity, but a large amount of philanthropic work has been done with helping others, tutoring others, and increasing loving-kindness.

Philia Plan for the Major Social Shift:
The Sôgmô has announced the beginnings of a five-point plan to increase the efficiency of administrative work of the Central People’s Government and to reduce the burden of work on the Office of the Sôgmô. The layout of the Philia Plan for the Major Societal Shift is as follows:

  1. Vision of the Plan: The plan envisions a future for the State of Sandus which encourages diversity on an intranational level that will facilitate the broader social and political aims of this plan.
  2. the Gens System: The plan envisions a new system of “gentes,” or families, to replace the monolithic system of provinces. The province system shall continue to exist as broad administrative regions loosely based on geography and location, but the gens system will add the role of familial and domestic lineages between relatives and familiars.
  3. Simplification of the Anthropological Polity: The plan hopes to change the model of Sandum society from one based on a state to one based on tribal society, while retaining the plupart of the current Sandum constitution.
  4. Decentralisation of Sagamorial Functions: The plan foresees the functions of the Sôgmô to be both reduced and decentralised to other functionaries in the Central People’s Government of Sandus.
  5. Adherence to the Constitution: The plan ardently stresses the continued adherence to the Sandum republican constitution.

A complete plan is expected no later than mid-July.

Sôgmô announces concerns, plans for Major Social Shift

The Sôgmô of the State of Sandus has sent a long letter to Sandum citizens in the Council of the State of Sandus about his concerns of his future ability to discharge the duties and responsibilities of the Office of the Sôgmô. Citing his future academic and career plans, the Sôgmô has made public his concerns that he may be unable to carry out fully all of his responsibilities of Sôgmô of the State of Sandus.

The Sôgmô has announced a five point plan in order to lessen the responsibilities of his office, to change the social nature of Sandus to be more conducive towards its size, to encourage popular involvement in the running of the State of Sandus, and to stress the legal and political possibilities of his failure to discharge completely his duties. Though not a complete or finalised plan, the Sôgmô’s plan will tremendously shift Sandum society. The plan seeks to decentralise further the power of the Sôgmô which has been successively decentralised since the establishment of the Council in December 2014.

The plan includes a plan to realign the vision of the State to a new anthropological model of polity, more in line with chiefdoms, tribes, or segmentary societies than with the modern nation-state. Furthermore, the plan would replace the provincial system with a gens system which individual houses and families. The functions of government would be further decentralised with the establishment of a scribe position, the increased role of the facilitator, and with greater individual power over the direction of the State of Sandus.

Below is the Sôgmô’s message.

Good evening, comrade citizens.

I hope this message finds you well.

For almost seven years now, I have led Sandus as its founder and leader. Despite some periodic setbacks, I believe my leadership has brought to Sandus a tremendous leap forward for our people, a leap which stands out as a principled revolution in the micronational world. Instead of doing our business for attention or for amusement, our business of state has always been one based on the principles found in the Sandum Philosophy of Buddhism, Socialism, and “Sancta.”

This philosophy was first introduced into Sandus as a unifying factor in 2011 and 2012, during which time the State of Sandus was first forming as Sandus’s cohesive constitution. Over the years, Sandus has also stressed its similarly tripartite political theories of Libera, Realism, and Philia. The philosophical and sociocultural life of Sandus has, in my opinion, especially grown stronger since 2013, when some of Sandus’s former citizens left the State of Sandus or micronationalism altogether. That is, especially with the resurgence of the socia systema with Kumano and Überstadt, with Akhil becoming a full citizen, and with Bee becoming a peregrina or auxiliary citizen.

I am, however, growing older and my professional life will become more of a hassle in the future. Already my attention to the duties of this office has slipped and no longer is Sandus my first and primary concern. It is at this point in my professional career where I am beginning to decide on post-graduate Ph.D. programs in history, which will require a minimum of 4-5 years (if not longer) to complete, during which time micronationalism shall be on the back-burner — not even to say anything of any possible professorships in the future.
I should note, admittedly with some pride, that I have already surpassed the time when most micronationalists my age would have given up and called it quits. And I should also make clear that I am not (at this moment) stepping down from the Office of the Sôgmô. The constitution of the State of Sandus shall continue to exist — and I hope it shall continue to exist for a very long time. But, as the leader of the Sandum State and Nation, I believe that I must make all my fellow citizens aware of the nature of their leader’s life, my thoughts, your liberties as citizens.

(1) My vision for Sandus’s future is to create a diverse, multi-national state under the present constitution. I believe that Sandus should ideally become a more cultural rather than dogmatic micronation, wherein we adhere strictly to cultural practices and leave politics to certain occasions (elections, congresses, meetings, etc). I have had problems in the past trying to encourage others to take part in cultural building, but I hope that some changes will spur you and others to take part.

(2) I believe that provinces should be replaced with a system of “gentes,” or families, based on one’s location and area. Much like the gradient sovereign condominium theory, where the territorial claim of Sandus is conceived of as a gradient, this new “gens” system will allow (and I hope encourage) people to become cives peregrini, or auxiliary citizens, like the status Bee Rodgers Albina has. Furthermore, I believe that the names of our citizens must be proudly displayed on our website, rather than away in a Google spreadsheet, to encourage pride in Sandum identity and to augment the national identity. This gens system will also be able to fall along national lines, to facilitate those who are socii cives, or partial or foreign citizens.

(3) The future of the State of Sandus is not in being a state so conceived, but rather to explore anthropological alternatives to the nature of a state. For this, I require much more research into anthropological societies and polities, but this is to say that the emphasis should not be on the politics of Sandus but on the Sandum national identity. To put this into comparative micropatriological terms, I believe Sandus should strive to be more like the Formori.
The Formori are a Francophone international micronation without any political organs but with many prevailing cultural traditions and institutions. Although I think we should not neglect the Sandum constitution of the State of Sandus, I believe we must go back to basics. We should strive to ritualise the functions of the Sandum State and to encourage the development of Sandum culture, and this is in part where the gens system comes in.

(4) I believe I will still be able to fulfill the basic obligations of my office, but I will have to find people to replace some of my duties and to decentralise some of the functions of my office. To date, very few have exercised the ability to publish to the Sandum website. I publish many of the periodic publications of the State of Sandus. In the future, I would like to hire a scribe to take over this function from me, to publish the policy projections and the monthly decisions of the Council. I would also like to see the facilitator of the Council take more initiative in the governance of the Council, to act independently of me.
In the Sandum constitution, my position is supreme. I believe most will recall that the Founding Law says that, “All power is to the Sôgmô.” But, our constitution has changed and has added new functions and responsibilities since the Founding Law was ratified in April 2011. Admittedly, I will need help in the future to remain on top of these responsibilities and to begin to decentralise my power.

(5) I should note, as well, that it is an element of our national constitution that Sandum citizens should decide the future of our State. You all have self-determination and popular sovereignty over the direction of our micronation. If in the future I am irresponsible in the performance of my duties, I encourage you all now to vote that my reign as Sôgmô is illegitimate and to institute a new wholly democratic constitution for Sandus. It is, however, not my hope to fail you in the exercise of my duties. As Sôgmô, my position rests somewhere between benevolent philosopher-kind and elected president, but I would like to reaffirm my commitment to the Sandum constitution.

In conclusion, I believe the nature of the Sandum society must be radically changed in the next year and a half. I encourage all of you to take more of a proactive role in the running of our micronation, even if it is not your primary micronation. I hope that, after having read this rather long message, you will respond below with your thoughts, comments, and/or question on each of the five points I enumerated above, even if simply to let me know that you read this message in its entirety.

As Sôgmô, I do not wish to abdicate or to err in the discharge of my duties, though I fear that the direction of my life ahead of me will make my involvement in micronationalism rather difficult. Therefore, I turn over the discussion and ideas to all of you, so that together we might resolve the future constitutional challenges which may plague our State.

In the Name of the Three Jewels and the Benedictions of All the Gods,

Gaius Soergel Publicola
Sôgmô of the State of Sandus

Decisions of the First Session of the Council in 2016

The First Session of the Council in the Administrative Year 2016 lasted from 25 December 2015 to 23 January 2016.

The Council has decided that authorities for style and language (the Sandum Language & Style Authority) and for culture (the Sandum Cultural Authority) shall be considered dormant and inactive.
The Council has decided that the Council shall begin to have intercalary months in January and December where a legislative session may be split between two administrative years; in practice, a lunar month will be split into two legislative sessions (1) from one full moon to the new moon in one administrative year and (2) from the new moon to another full moon in the next administrative year.

Facilitator Adam von Friedeck