the Sôgmô will pursue a PhD in Ancient History at the University of Michigan, will leave Kremlum Sandus Province


The Honourable Sôgmô Gaius Soergel Publicola has announced that það will pursue a degree to become a Philosophiae Doctor (Ph.D.) at the University of Michigan in the Interdepartmental Program in Greek and Roman History (IPGRH). Það has accepted an offer at the university after having visited in October 2016 and February 2017. The program, jointly funded and administered by the Departments of History and of Classics at the University of Michigan in Ann Arbor, trains scholars in both classical philology and contemporary historical methods befitting its situation as a program between the two academic disciplines.

The decision means that það will leave Kremlum Sandus Province after þess graduation from the University of Maryland in College Park in May with a bachelor of arts (BA) degree in both Classics and History. The decision to leave the immediate jurisdiction of the State of Sandus means new innovations for the State of Sandus and the move has been long anticipated in the State of Sandus. Already, new offices are being constituted and new employees of the Central People’s Government are being hired to partially fill the Sôgmô’s constitutional roles as það prepares to move away from Sandus Proper. Most recently, a scribe has been hired for the Sôgmô and, in the future, það will give up þess constitutional roles tied specifically to Kremlum Sandus Province, such as being the representative of Kremlum Sandus Province. The migration of the Sôgmô, furthermore, will necessitate a new territorial claim to be established on the peninsula of Michigan and a renewed analysis of the territorial claims of the State of Sandus, as well as potential affected parties.

The State of Sandus has academia and intelligentsia as a defining character of its national philosophy, and the Sôgmô’s personal decision to continue þess education is indicative of this mark of Sandum society. In a country where scholarship and academia is an element of cultural life, 92% of Sandus’s population has attended or is attending college. (The sole person not to attend college is still in American secondary education.) 25% of Sandus’s population is pursuing or has attained an associate’s degree, while 33% has at least a bachelor’s degree—another 42% are pursuing a bachelor’s degree and some are close to attaining a bachelor’s degree. Another 25% of Sandus’s population has received a master’s degree, while only one person has a PhD—the Sanôba Father.State College Logo

The Sôgmô has served as the president of Kremlum Sandus State College in the State of Sandus, an institution intended to educate Sandum citizens on the State of Sandus, its government, and its culture. The KSSC was made inactive last year as a part of the Philia Plan for the Major Societal Shift.FirstIssueEmblem

Sôgmô proposes Sandum nobility to the Council

The Honourable Sôgmô has submitted a proposal for a Sandum Table of Noble Ranks to the Council for review, after seeking advice from the Party Secretary Adam von Friedeck and the Facilitator of the Council Hatsu Ryuho. The proposal seeks to create several ranks of nobility in Sandus under the Sandum monarchy, while not interfering in the republican constitution of the State of Sandus. The proposal includes noble ranks from gentlemen and knights to barons on a table of six different ranks.

View þess proposal which was submitted to the Council here. The proposed six ranks and their titles of nobility are summarised below.

  1. the Sôgmô: held by the sovereign only
  2. Baron, Baroness: the highest rank of Sandum nobility, can be inherited, and given to the highest ranking State officials below the Sôgmô
  3. Baronet, Baronetess: next highest rank of Sandum nobility, given to directors of organs underneath cooperatives and larger organs in the Central People’s Government
  4. Knight, Dame: lowest specific rank of Sandum nobility given to officials in Sandum government and to members of Party committees
  5. Gentleman, Gentlewoman, Gentleperson: lowest, unspecific rank of Sandum nobility given to Party members, Council committee members, and workers in Sandum cooperatives
  6. Citizen: not a noble rank, all Sandum citizens are bestowed with the privilege of being addressed as “Comrade Citizen”

The table is based off of a principle of Russian nobility which was established by Tsar Peter I in 1722, the Russian Table of Ranks. The Sôgmô’s proposal, however, is uniquely Sandum. Its highest noble rank, beneath the Sôgmô, is that of baron, which is the lowest rank in English peerage. Sandus had previously been a barony twice from December 2009 to April 2010 and September to November 2010. The proposal also includes a series of other significant barriers, such as the fact that titles and ranks are not automatically inherited unless specified in one’s granting letters patent. The privileges associated with the ranks, as well, are nominal: nobles are entitled to certain styles of address, but these are to be used only on rare ceremonial occasions.

Certain grants of nobility, as well, might be given further privileges, such as the granting of heraldic coats of arms. The Sôgmô is in talks with the North American Micronational College of Arms to prepare coats of arms for future nobles, if the proposal is promulgated by the Sôgmô without opposition in the Council. Other extraordinary privileges might be added to a noble’s grant.

The proposal also establishes separate categories of grants, including personal and entitled grants of nobility which can either be inheritable or not. Entitled grants (those which come with a specific associated title) can be made hereditary, for example, in exchange for State access to the noble’s personal property and land—so-called “inholder nobles.”

The proposal is specifically worded so as to not violate Sandus’s socialist policies, practices, and laws. Inholder nobles, for example, are the Sandum equivalent of proprietary or estate nobles, except that in Sandus private ownership of property and land is illegal; “inholder nobles,” according to Sandum law, bestow upon the State certain rights to their personal property for State business. Nobility, as well, is bestowed in recognition of merit and based upon one’s governmental position in the constitution of the State of Sandus, not based on a position of birth. Sandum Nobility denotes service to the State of Sandus, meaning that there are obligations associated with the nobility’s relatively superficial privileges.

Only the second and third ranks, for example, are able to be inherited without a necessary dispensation from the Sôgmô; the third rank, baronets, must also be Sandum citizens by their 16th birthday if they are to retain the inherited title.

Members of the Sandum Royal Family receive certain specific ranks depending on their relation to the Sôgmô, but again also in a Sandum-specific manner. Since the Office of the Sôgmô is an elective and not a hereditary office, the Sandum Royal Family is time specific. The proposal lays out a system of nobility specific to the current and previous royal families in Sandus, though members of the Royal Family still must receive a grant of nobility from the Sôgmô and are not automatically entitled to such a grant. For example, members of the immediate Royal Family can become barons and the Sôgmô’s descendants can become baronets, but extended members of the Royal Family can only become—at best—knights in the Sandum nobility simply on virtue of their being in the Sandum Royal Family. Furthermore, all descendants of the reigning Sôgmô must remain Sandum citizens in order to inherit their title and, after the reigning Sôgmô dies, must identify their relationship to the previous Sôgmô after þess death. For example, the current Sôgmô’s sister would be styled “Lady Phanem Soror Elizabeth of the 1st Sôgmô.”

The proposal is in review before the Council of the State of Sandus. The Sôgmô presented the proposal on Saturday afternoon and asked for critiques and if there would be any objections to the proposal. If there are no responses by the Moon’s first quarter on 3 April, the Sôgmô will promulgate the proposal.

Solstice Report: Sôgmô’s reign legitimate, the Party unanimously ratifies Constitution

Each Winter Solstice, during the holiday season, the State of Sandus holds an election to determine whether or not the reign of the Sôgmô Gaius Soergel Publicola has remained legitimate. Often this is a time of much strenuitas as Sandus prepares the Winter and for the cyclic return of the Spring. Each year, Sandus gathers together to hold elections and national referenda on a variety of subjects. Of course each year the Sôgmô’s reign is asked to be legitimate or not, but some years there are other pressing matters which are included on the ballot. In 2014, a referendum approved the Sôgmô’s plan, approved by the Party, to complete the transition to a republic by adding the Council to the State of Sandus’s constitution. Today, the national election does a similar function.

In order to better preserve and to protect our republican constitution, voters in the State of Sandus have unanimously approved the Sôgmô’s continued reign. Members of the Citizens’ Party of Sandus moreover have unanimously ratified the Constitution of the Party presented to the Party by the Secretary Adam Camillus von Friedeck. Today, Sandum citizens have cause to celebrate—for today Sandus has exercised once more its republican power.

Best of Days

Charity Taxes — Trends continue despite slowdown from the Summer:
Each season, Sandus gives money to charity—but the past season is one pressed between family and charity. It is stressed both by work and the season, with its holidays and the Party Congress or the Winter Solstice elections. This season, however, trends have continued. Charity is down from the last season’s momentous, ground-breaking, and award-making charity of more than $2,000USD donated to charity.

This season was the second highest amount of charity ever donated, and some citizens are still expected to declare taxes. $677.30USD was donated to charity in one way or another this season, while Sandum citizens also took part in at least 74 hours of volunteer work. Some citizens also donated food to a food bank, in addition to other volunteer work for various other social causes. Sandum citizens took part in political rallies, cultural events, and other community-specific events that improved the welfare of Sandum citizens and of others, thus striving to fulfil the philanthropic mission of the State of Sandus.

Sôgmô’s reign found unanimously legitimate:
The citizens of the State of Sandus have voted unanimously in stating that the reign of the Sôgmô Gaius Soergel Publicola is legitimate. Five votes were cast in support of the þess reign, which was established by the laws of the State of Sandus on 13 April 2011. In September 2011, það voluntarily passed a law establishing the annual elections on the Winter Solstice to determine whether or not his reign would remain legitimate. In the law, if þess reign is illegitimate, then það must submit constitutional amendments which would prevent þess abuse of executive power to a new election in order to restore legitimacy to þess reign.

The Sôgmô’s reign has always been supported by the national referenda.

Citizens’ Party of Sandus unanimously ratifies Constitution:
The members of the Citizens’ Party of Sandus have unanimously ratified the constitution planned for at the last CPS Party Congress. The new constitution goes into effect immediately and further clarifies the work of the Party Secretary while also creating new organs in the Party.

Membership in the Party in the future will be granted by the Central Committee for citizens who “express a commitment to socialism, proletarian democracy, and individual liberties.” All current members retain their membership.
The Party Secretary presides over the Party and the meetings of the Central Committee, promotes the Party’s platform on other state organs of the State of Sandus, and liaises with the Sôgmô.
The Central Committee is the Party’s new executive organ, composed of the Party Secretary and two other members which they appoint. It is tasked with the “perpetual assessment of Sandum affairs, advocacy for proletarian interests in policy-making, and seeking the perspectives of Party members.”
The Party Congress retains its role in function as the annual deliberative assembly of Party membership.
The Party Platform is the Party’s detailed policy agenda, written by a committee of volunteers from the Party and possibly amended by the Party Congress.

2016 Winter Solstice Elections summary report:
Five ballots were cast in the election, two on the original bilingual ballot and three on an emergency English ballot made because the original ballot had failed. No ballots were spoilt; four ballots were in English, while one was in French. Five votes were cast in support of the Sôgmô’s legitimacy. Three Party members took part in the election, all of which voted for the CPS Constitution. No petitions were filed, and two voters responded that the voting ballot was easy to use.

Sôgmô attends White House briefing on Bisexuals


Gaius Soergel Publicola at the White House Bisexual Community Briefing

The Honourable Sôgmô Gaius Soergel Publicola was invited by the White House Office of the Executive Office of the President of the United States to attend the third annual Bisexual Community Briefing at the Eisenhower Executive Building on the White House campus. The Sôgmô was invited in respect to his bisexual activism as leader of a bisexual support and discussion group, where he facilitates for consciousness raising. Það is also a member of the Bisexual Leadership Roundtable, an international group of bisexual advocates and experts.

The briefing was broadcasted here.

In attendance were experts on bisexual health, law, and numerous intersectionalities with the bi+ community. There were five panels which discussed a variety of topics that uniquely affect bisexuals. The first was on bisexual allies; the second on bi+ people of colour; the third, bisexuals’ need for anti-discrimination laws; the fourth, pansexual, fluid, and bi+ communities; and the fifth was on “beyond #BiWeek,” next steps for the bisexual movement. Also at the event were many bisexual cultural figures.

The Sôgmô’s bisexual activism affects the Sandum micronation in a myriad of ways. In addition to Celebrate Bisexuality Day being a Sandum day of recognition, the Sôgmô uses bisexuality’s consciousness raising to adhere to the same philosophical elements of Sandum philosophy which embrace impermanence and the embrace of ambiguity and flexibility. Moreover, Sandum public policy is composed in a manner to embrace diversity of characteristics and in a way which encompasses Sandus’s compassionate mission. Finally, Sandum culture is composed in a way which rejects monosexism, bi erasure, and biphobia/homophobia, which is to be expected as a majority of Sandum citizens are bisexual.

Sôgmô immediately establishes Ministry, appoints Minister of Diplomatic Affairs

Immediately following the publication of the decisions of the Council’s eighth legislative session in the administrative year 2016, the Sôgmô has announced the promulgation of the Ministry of Diplomatic Affairs. In a televised address on Channum Unum, the Sôgmô lauded the work of the Council for a very productive legislative session, while also reporting what provisions of þess Philia Plan for the Major Societal Shift the Council had unanimously ratified.

“For many years now in Sandus’s constitutional theory, we have always considered (and this is since 2011 and 2012) the possibility that at sometime in the future Sandus might establish ministries, independent ministries, which might take over specific and key elements of government policy,” the Sôgmô explained. “Today, we do just that.”

While the text of the plan is incredibly ambitious and begins a final drive to prepare the administration of Sandus for the new gens system and the changes to the province system, the Ministry of Diplomatic Affairs has been immediately established by the Office of the Sôgmô, and has been incorporated into the state-structure of the Central People’s Government. Since a short while after noon SLT (UTC-5), the Sôgmô began conversations with citizens about whom to appoint as Minister of Diplomatic Affairs.

“He is one of Sandus’s newest citizens, but he has shown himself to be a long term friend and ally of the State of Sandus. He is someone who has been with Sandus for a very long time,” the Sôgmô said approvingly of the candidate. The Sôgmô explained that this candidate was a “well-tested and well-proven diplomat, who I believe will do exactly what we want in the State of Sandus — what we want from any diplomat: to defend our policies, to defend our interests, and to further our expectations and our hopes.”

“This man is, of course, Jacob Barnet, as he is known in Sandus … Jacob Barnet Σαρκαστικός Pharmacologus.”

Sôgmô publishes the Philia Plan

The Sôgmô has published the Philia Plan for the Major Societal Shift, detailing the plan of the Office of the Sôgmô to prepare the State of Sandus for þess departure for foreign PhD. programs in ancient history. The plan seeks to reduce the activity which það executes as result of constitutional obligations, while increasing the means by which governmental power can be exercised in the State of Sandus. It is the Sôgmô’s attempt to avert a constitutional breakdown of power, þess abdication, and the dissolution of the Sandum State.

The plan has now been sent to the Council of the State of Sandus for ratification of its seven provisions. Below is a provision-by-provision explanation of the plan.

  1. Vision for Sandum Society: The Sôgmô has made the case that Sandum national interests must be considered, while embracing the national diversity of the State of Sandus. More work must be done in terms of advancing Sandum culture and Sandum philosophy.
  2. the Gens System: In addition to provinces, a new administrative division will be created by gens, or administrative groups of families. Three different membership types — sanguine, familiar, and regional — have been established based on the different relationships with the overall gensGentes will elect a parensfamilias in their þings. The parentes will represent their gens to the Senate, whose parliaments will be convoked by the Sôgmô when needed.
  3. Simplification of the Anthropological Polity: The emphasis on governance will lessen and the role of the State will be more for cultural and philosophical development. Rather than necessarily see Sandus as a state which must meet the obligations of a nation-state, Sandus will instead be viewed as a micronation: a state with the anthropological characteristics of a tribe. Emphasis will be on Sandum culture and on the interdisciplinary view of Realism.
  4. Relaxing Activation Energy — or, the Decentralisation of Sagamorial Functions: This extended provision with its five sub-provisions establishes specific changes to the nature of the Sandum State to reduce the burden of activity on the Office of the Sôgmô.
    1. Scribe: a scribe position will be added to the Central People’s Government in order to fulfil the Sôgmô’s journalist and annalist functions
    2. Devolving Provincial Government — the role of Curiae and Praetors: provinces will now have a curia, a provincial assembly to make consultations for provincial policies, and a praetor, an official like the Sôgmô and the Facilitator on the provincial level
    3. Establishing new ministries — the Gendarmerie and Diplomatic Affairs: the first two Sandum ministries will be established in the Gendarmerie, a paramilitary force responsible for policing and security functions, and the Ministry of Diplomatic Affairs, Sandus’s first foreign ministry
    4. Affirming the Independence of the Facilitator and the Secretary
    5. Imperium — the Realist principle on the exercise of power: despite the many new institutions formed, they will be used in a way to devolve power from the Sôgmô and they will be used as needed without an expectation of constant activity; imperium will be explained in another Realist treatise
  5. the Ultimate Question: The Sôgmô has reaffirmed the principle of popular sovereignty, saying that það would abdicate if það should fail “in the constitutional and legitimate exercise of [þess] duties” as a result of a failed annual election.
  6. for a New, Coherent Citizen Law: The Sôgmô affirmed the effort by Facilitator Bee Rodgers Albina’s caucus to write a comprehensive citizenship law responding to citizenship concerns from citizens and the party membership concern from the November 2015 Party Congress.
  7. the Sôgmô’s Constitution Project: The Sôgmô will work with civis Akhil Indurti to create an interactive infographic of the Sandum constitution to be used as an educational tool for all Sandum citizens.

The Council will now discuss the plan and will ratify the plan provision-by-provision.

The entire plan can be found here.

Sôgmô takes on new pronoun

GovermentLogo S8gm8

The Office of the Sôgmô’s new governmental logo reflecting the monarch’s new pronoun and signature.

The Office of the Sôgmô has adopted a new gender pronoun for official use in business and public documents issued by the Central People’s Government. The “royal We” is still to be used in official statements, but the Central People’s Government will now use the Icelandic third-person neuter pronoun when referring to the office as an institution. In other words, when referring to the Office, Sandum documents will now address the constitutional institution as “það” and its associated declensions. When referring to the Sôgmô as an individual, the official pronoun may be used in addition to the common English third-person masculine and neuter pronouns.

In other words, the Office of the Sôgmô can now correctly be referred to as “he,” “it,” “they,” and “það.”

The Icelandic pronoun was decided on for its deliberate difference with English pronouns, making the short-hand a clear distinction for the Office of the Sôgmô. Furthermore, in augments the distinction of the constitutional office while reflecting the sitting Sôgmô’s gender identity. The pronoun does not necessarily need to be used by individual Sandum citizens or micronational diplomats, but its pensive use can certainly reflect amicable bonds between citizens and micronational partners with the Office.

Below is a chart of the appropriate declension for the pronoun, including its plural declensions for possible future use when there may be multiple sagamorial reigns after the death, abdication, or constitutional changes of the current Sôgmô.

Singular: Plural:
Nominative: það þau
Genitive: þess þeirra
Dative: því þeim
Accusative: það þau

Exempli gratia: “Það will give þess lecture on bodhicitta to því, so listen to það.”

Since English lost the thorn letter (þ) with the introduction of German movable type printing press to England during Middle English, the letter can be replaced colloquially with “th” or with “y,” the type which historically resembles the letter — hence “ye” for “the.” Although English lost the eth letter (ð) too, that letter was never replaced historically with a type but it too can be replaced colloquially with “th.”

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

Revolutionaries’ Day celebrated Here

Revolutionaries' Day(alpha)

Revolutionaries’ Day has been celebrated here in Kremlum Sandus Province this past weekend, starting on 22 April to today 24 April. Revolutionaries’ Day is the Sandum ‘day of recognition’ held on 22 April to commemorate the birth of Vladimir Ilich Ulyanov, whose pseudonym was Lenin. The holiday commemorates a variety of other revolutionaries, as well, and celebrates many social and political movements in both historical and contemporary periods.

The holiday was celebrated by both the Sôgmô and the Sanôba Consort in addition to Classics Day, a celebration of classical studies at the Sôgmô’s university. The Sôgmô held a symposium on the topic of cultural appropriation, its semantics, and the models of exploitation. Also discussed in conjunction with cultural appropriate were capitalism and socialism with reference to moral justice.

The Sôgmô will conclude this evening with a concert of revolutionary music in his apartment. Preparations, moreover, are already underway for Remembrance Day, held on 9 May.