Sandus, Kumano, Überstadt pass Social System Treaty

The three social states of Sandus, Kumano, and Überstadt have ratified the Treaty Establishing the Social System and the treaty went into force on 8 November 2016. Sandus ratified the treaty first on 3 October 2016. Überstadt ratified the treaty next on 7 October, but Kumano did not ratify the treaty until 5 November. It formally went into effect on 7 November.

The treaty is divided into three chapters on the purpose of the organisation, membership in the system, and the social citizenship. It establishes an international organisation for like-minded states, based off of Sandus’s socia citizenship arrangement. The term “social” is derived from the Latin adjective socialis. Socius, the noun which gives meaning to the word socialis, signifies a kindred, aligned, allied, or associated person. It can translated to mean “associate,” “ally,” “companion,” and “comrade” — thus giving more nuanced meaning to the name of the Social System.

TREATY ON THE ESTABLISHMENT OF THE SYSTEMA SOCIALIS

The parties to this present agreement,
Affirming their shared values and ambitions,
Recalling the positive relationships which they have enjoyed for years,
Cognizant of the ways in which past treaties pertinent to these relationships have proven insufficient to adequately guide the multilateral system which has developed,
Desirous to formalize the Systema Socialis, or Social System, which they have formed for their mutual gain,
Have agreed as follows:

ARTICLE 1
Purpose and Organization

  1. There shall be perpetual peace among the members of the Social System. They shall not incite discord amongst each other, nor invoke foreign adversaries upon one another. They shall assist one another when any falls victim to aggression.
  2. The founding ideals of the Social System are humanitarianism, socialism, internationalism, and pluralism.
  3. The official language of the Social System will be English; the recognized languages of the Social System will be the recognized languages of each member-state.
  4. The organization of the Social System will be comprised of equal members.
  5. The equal members will elect by simple majority a Secretary General who will:
    1. Moderate all business of the Social System;
    2. Arbitrate disputes under Article 2, Section 4 of this agreement;
    3. Have no allegiance to any member-state of the Social System but to the organization and its values in general;
    4. And, seek to uphold and disseminate the values of the Social System.
  6. The equal members will be represented to the Social System at large by a delegate who will be synonymous to an individual member-state’s head of government.
  7. The equal members may decide to perform or execute specific policies on the Social System’s behalf by a unanimous decision of the heads of government of the member-states.
  8. The equal members may decide to develop the Social System further in the future by consensus of their heads of government.

ARTICLE 2
Membership in the System

  1. Applications for membership in the Social System are granted to micronations which:
    1. Conform to the founding ideals of the Social System: humanitarianism, socialism, internationalism, and pluralism;
    2. Have existed for more than a year, including the micronation’s predecessors;
    3. Have not changed the constitution or regime and have not been in extraordinary political or social upheaval in more than three months; and
    4. Consistently demonstrate adherence to and compliance with established intermicronational conventions and accords.
  2. Applications are voted on by all members of the Social System and are approved by a unanimous decision of the member-states.
  3. A member-state may only be removed from the Social System by unanimous agreement of the other member-states, and only as a result of three unanimous ballots to that effect taken at least one month apart.
  4. At times of diplomatic discord, a member-state of the Social System may request the Secretary General to investigate disputes and to arbitrate, including and up to requesting the parties to present their cases in a court of arbitration.

ARTICLE 3
Social Citizenship

  1. All citizens of the Social System’s member-states will have the right to apply for social citizenship in the individual member-states.
  2. An individual member-state may or may not grant social citizenship to an applicant.
  3. An applicant for social citizenship in an individual member-state who has not been granted social citizenship will receive notice from the individual member-state, including that member-state’s rationale for its decision; the applicant’s respective mother-state will also receive notice and the individual member-state’s rationale.
  4. Disputes over refusal to grant social citizenship to a member-state’s applicant will be arbitrated by the Secretary General.
  5. Social citizens will receive fewer rights and obligations than full citizens of the member-states; these rights and obligations will be determined by an individual member-state and will be ratified by the member-states at large in a manner and in a spirit which seems just to all members.
    1. Information concerning these rights and obligations of social citizenship in the individual member-states should be published and made public when requested by an individual citizen of any member-state.
    2. Disputes arising over the rights and obligations of a social citizen will be arbitrated by:
      1. The Secretary General if the dispute arises from a member-state or from a non-citizen or applicant to an individual member-state;
      2. The individual member-state’s judicial system or system of arbitration if the dispute arises from a social citizen in an individual member-state.
    3. Recommended rights include:
      1. The right to life, which includes the right to work, the right to rest, the right to care in old age and illness, the right to housing, the right to education, the right to culture, the right to expression, the right to conscience, the right to protection from the state and the right to the inviolability of the home, and the right to equality before the law;
      2. The right to a fair trial in the individual member-states and their jurisdictions, the right to a jury in certain cases, and the right to appeal;
      3. The right to petition an individual member-state’s government for redress of its policies or functions;
      4. The right to participate in national referenda of significant importance; and
      5. The right to vote and stand for election in low-level or significantly democratic offices.
    4. Recommended obligations include:
      1. Adhering to the laws and customs of an individual member-state when and while one is exercising or performing functions associated with the jurisdiction of that individual member-state;
      2. Necessary taxes or duties associated with the right to complete and total suffrage in a state; and
      3. Performing or executing necessary and appropriate security or diplomatic functions at the behest of a social citizen’s social member-state.
    5. Social citizens shall be prohibited from obtaining foreign citizenship apart from those held in the Social System and any member-state of the United Nations.

IN WITNESS WHEREOF, the undersigned, duly authorized by their respective governments, have signed this treaty.

DONE the fourteenth day of September in the year two thousand and sixteen.

For the Kumano Jiritsu Nation, Daijo Daijin Hatsu Ryuho

For the State of Sandus, the Hon. Sôgmô Gaius Sörgel Publicola

For the Kingdom of Überstadt, HM King Adam I

Social leaders draft new social treaty

Meeting of the Social Leaders.png

The leaders of Sandus and her socilivançae have met this evening to discuss and to negotiate a new social treaty. Meeting on Skype, the three leaders — Sôgmô Gaius Soergel Publicola, King Adam I of Überstadt, and Premier Hatsu Ryuho of Kumano — discussed the Sandum proposal for a new Systema Socialis, or Social System. The discussion took the form of the Sôgmô presenting þess proposal and answering questions and concerns from the other leaders. The draft includes sections concerning the system’s purpose and organisation, its member-states, and its social citizens. The other leaders, King Adam I in particular proposed alternative wordings and a substantial change to one provision. This meeting represents the first of three scheduled meetings before the treaty will be presented to the national legislatures of the three states for ratification.

Currently, only Sandus offers social citizenship — that is, a type of foreign citizenship — to two allies who have bilateral social treaties with the State of Sandus. These treaties afford the citizens of those two allies, Überstadt and Kumano, certain rights and privileges derived from the iura Latina. Under the new social treaty, social citizenship will instead become a reciprocated, multilateral treaty which will grant the right to apply for social citizenship to all citizens of the social states, or the member-states of the new Social System.

The first section of the draft specifies that:

  • the system is established on the principles of humanitarianism, socialism, internationalism, and pluralism.
  • English will be the official language of the system, but other official languages will represent voluntary recognised languages.
  • all members will be equal and will be represented by heads of state; however, some changes might include the possibility for the head of state to delegate this position to the head of government.
  • a secretary-general will be elected by simple majority of the member-states; though the Sandum draft specifies that this person should have no allegiance to any member-state, the Überstadti delegation raised some concerns over this provision, preferring instead to have a citizen of a member-state.

The second specifies that:

  • member-states should conform to the founding ideals of the system, be older than one year (including their predecessor states), not change their constitution by social or political upheaval in more than three months prior, and adhere to established micronational diplomatic conventions and customs.
  • applications for membership in the system must pass unanimously by all member-states.
  • member-states may not be expelled, but must leave voluntarily; this provision has challenged by the Überstadti delegation (see below).
  • the secretary-general should arbitrate disputes between member-states and between member-states and the system.

The third specifies that:

  • all citizens of a member-state of the Social System may apply for social citizenship in a member-state other than their mother-state.
  • a member-state may decide to decline the application for social citizenship, but must explain their rationale to both the applicant and their mother-state.
  • disputes arising from matters concerning social citizenship will be arbitrated by the secretary-general.
  • social citizens will receive certain rights and obligations as a result of being social citizens; the list of rights and obligations are derived from the current rights and obligations of Sandum socii citizens.

The one provision substantively modified by the Übertadti King concerns expulsion of member-states of the Social System. The Sandum proposal expressly forbade expulsion of member-states, citing political concerns, while the Übertadti counter-proposal permitted expulsion after a series of three ballots taken over the span of a quarter of the year — one ballot per month. Two other clauses, related to the treaty’s preamble and member-states’ shared policies, were reworded by the King. The preamble of the treaty is derived from Dionysius of Halicarnassus’s reading of the Foedus Cassianum, the treaty which established the Latin League in 493 BCE, which proclaimed peace amongst the Latins and Romans; similar wording was used for the Sandum proposal. The other clause, about member-states’ shared policies, was reworded to be more explicit.

In addition to concerns raised by the Überstadti King over provision that the secretary-general should not have allegiance to any particular member-state, the Kumanoese Premier requested that the head of state should be able to pass off their responsibilities to the head of government. King Adam I however suggested that the provision be simply changed to the head of government who will be a member-state’s delegate to the Social System. Finally, the Sôgmô suggested an addendum to the Sandum proposal and clarified that, while the current draft of a new social treaty will lay the foundation for the Social System, the future Social System may be developed in the future by further treaties, accords, and conventions. King Adam I termed this the treaty-nature of the future Social System.

In concluding the meeting, the Sôgmô laid out a schedule for further meetings. Terming this meeting the “first reading” of the social treaty draft, a “second reading” will take place on 28 August, when the proposed changes will be made to the treaty draft and voted on by the three leaders. A “third reading” will take place in late-September or early- to mid-October, where the three leaders will formally adopt the agreed-upon proposal and submit it for ratification to their national legislatures in time for the Winter Solstice.

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 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

Equinox Report: Celebrating the Fifth Spring of our State

Five years ago, in the Spring of 2011, our Sandum Nation was compelled by a spirit of renaissance and renewed hope for self-determination. It was on 20 February 2011 that our State seceded from the Federal Republic of St.Charlie’s Commonwealth as a territory, effectively as a colony. This change was wrought about by Sandum nationals with a singular hope that the Sandum Nation might be better maintained and advanced, that the interests of the Sandum People might be better pursued, and that the Sandum body politic might be better developed and administered as a sovereign state.

Five years later, the State of Sandus has changed drastically. In this sixth year of the existence of Sandus, seventh this May, our Nation has changed much. We have developed a national culture since the very early days of the State of Sandus: in May 2011, the Collegio Sacerdae, now the Collegium Sacerdotium, was founded with an intention to expand the cultural realm of Sandus through religion and philosophy. We have exercised correct government throughout the reign of the State of Sandus and of the Sôgmô Gaius Soergel Publicola: in 2014, the Sôgmô restored the Sandum Republic to its lawful system established in the formative days and months of the State, even expanding the power and prestige of the Party and forming the Council. We have built up the ideological and philosophical framework of the Sandum Nation-State, expanding upon the areas specified by the Founding Law of Sandus: on 13 February 2012, the Sôgmô published his article “the Fire of the Central Hearth,” commencing the Realist thought which has positively affected Sandum philosophy and politics and even micropatriology. We have developed close, fraternal relations with many other micronations, incorporating them into Sandus as citizens while they maintain their own national sovereignty: in 2013 and 2014, Kumano and Überstadt combined our united philosophical nation-projects into one by becoming socii states and we are still even trying to make the arrangement seamless and just for all parties. We have done all this and much more in past five years of our State of Sandus, the long-lasting and strong-constitutional regime in the history of our nation.

Spring and the Vernal Equinox have long held a proud and treasured place in Sandus. Spring is the cultural time which we celebrate these important holiday and anniversaries for our Nation-State, mindful of the boundaries of our own nationalist faults yet proud of our achievements and our work. The equinoctes and solstices have served as Sandus’s most important administrative days, as well, since the State’s first year. How glad it is, as well, that Veritum Sandus, our national newspaper and official register, should celebrated with this same equinox report its 500th article, particularly on the occasion of the Spring Equinox in the season of the Fifth Anniversary of the Foundation of the State of Sandus. Inextricably linked with the annual democratic Winter Solstice elections and with the Most Honourable Order of the Throne of Sandus, the State of Sandus cherishes these administrative holidays as reflections of our common accomplishments and a rejuvenation on the march of the State’s advance.

VeritumSandus - 500 Articles for 5 Years.png

Changing Face of Sandum Philanthropy — an Addendum:
Each solstice and equinox, we gauge how much we have given compassionately to others in fulfilment of our philosophical vow. Often, this is a simple retelling of what has been given; however, this system of charity taxes has continued for so long that trends are now discernible. Recently, it has been stressed how charity taxes have now been changing: instead of donating as much money as was donated previously, now charity is given in time and in expertise. More money has been donated in this past season, however, than the previous Winter Solstice, in large part because of evenemential and demographic changes in the Sandum People. Still, however, the “changing face of Sandum Philanthrophy,” as it was termed at the last solstice, remains true: despite the evenemential and demographic changes, more charitable work has been done than charitable donations.

A large sum of $473.81USD, approximately $100USD more than the Winter Solstice, was donated to charity in the past season, showing a marked difference between Sandus and the broader macronational context, where the winter holiday season in November and December marks the pinnacle of giving. However, this does not show some ill-mannered inverse of tradition or some queer reaction out of spite for religion: rather, philanthropic spending has tremendously increased in the past year. While $378USD were donated in the Autumn season of 2015, only $121USD was donated in the Summer. An all-time low was donated in Spring 2015: less than $30. So, while the majority of demographic changes in Sandus overtime have meant that the Sandum People are naturally aging into thrifty young adult college students, resulting in less financial donations, this lack of financial giving is not as sharp a decline as was expected in the 2015 Winter Solstice report. More historical-sociological work ought to be done to examine these results, we believe.

Other donations and charitable work, however, have been done to a larger extent, meaning that the 2015 Winter Solstice report was not wrong, but merely overstated the “changing face of Sandum Philanthropy.” Donations of clothing, books, and household items were made in abundance, in large part because of the evenemential changes in some sections of the Sandum population. Educational volunteer work was done in abundance, as was t be expected, with a large percentage of Sandum citizens tutoring, conducting workshops, and working overtime — in other words, for free — in academic settings for the betterment of others. Others, still, performed charitable work for their macronational citizenship, such as working for the Bernie Sanders campaign, helping the US Green Party, and taking part in educational events and helping the Communist Party USA.

This long list of charity taxes is tremendous, especially considering the number, age, and current place in life of Sandum citizens. In addition to a need to understand the sociological implications in Sandus of our charitable donations and work, there is a need to understand the anthropological implications as well. With a preliminary analysis, when the Sandum People donate either money or labour in charity, that is — for the benefit of others or with a philanthropic mind, the result is that the individual livelihoods of individual Sandum citizens becomes kinder, more compassionate, and friendlier. One Sandum citizen has noted that, instead of donating more money, one’s disposition toward others has changed into a friendlier and kinder stance, lending itself to be more charitable in action and in deed. How this psychological change affects the Sandum body politic should be examined, as above, with an anthropological analysis.

Our Activity will Continue, rest assured:
In the past three months, in the past Winter season, activity has been comparatively less than in previous Winter seasons. Activity in the past year, in fact, has been quantitatively less than the average activity in the first years of the State of Sandus. However, any effort to quantify micronational activity is wrought with methodological complications: there simply is no straightforward formula for converting micronational activity into concrete, real numbers. Suffice to say, however, Sandus’s micronational activity has indeed continued, and it will continue for the foreseeable future. The activity of most Sandum citizens has been at the same conceptual level for many years: in other words, not at all high, but there is still activity. In contrast, the activity of the Sôgmô has seen a tremendous decline since 2013. For example of this decline in activity, the Sôgmô received in January of this year a treaty of mutual recognition and friendship from the Emperor of Angyalistan; the Sôgmô, however, has not signed it and returned a copy of the treaty, despite the fact that it is a simple procedural administrative function of the Office of the Sôgmô. The treaty is still on his desk, awaiting attention. This has much to do with, as stated above, the evenemential and demographic changes in the Sandum citizenry.

In part, this change of sagamorial activity is in large part due to the Sôgmô’s current place in life and in his academic career. With less time to dedicate to Sandus in comparison to his academic pursuits, such as performing well on the Graduate Record Examinations (GRE) this past Friday 18 March, the whole construct of Sandum activity has declined. Many micronations constructed by adolescents and young adults suffer when their founders are in this stage of their professional lives: one need only look at the recent decline of the many “Old Guard” micronations and the sudden collapse of some of the most prominent amongst them. However, this changing activity does not mean that Sandus is necessarily inactive or at risk for collapse like the others, in large part because of the nature of the national Sandum construct.

In the years between 2012 and 2014, inclusively, much effort was placed on the construction of a Sandum national identity, indivisible from Sandum Philosophy. This has resulted in a national identity more in line with that of Landashir, which is likewise linked with a state of being and a state of mind rather than a state of action. In many ways, this has made the Sandum identity more stable, less linked to activity and more linked to deathless philosophical and ideological ideals.

Yet, even if one is to attempt to quantify Sandum activity, one will find that Sandus is not as inactive as other micronations whose founders have passed this same hurdle of age and of career. Yes, proportionally Sandum activity has indeed declined, but Sandus is still a rather active micronation. It can indeed do better, especially to increase activity amongst the other citizens, but on the whole the Sandum State is still active.

These solstice and equinox reports are meant to report on medium-scale policies and projects that have been done and completed in Sandus. This section does exactly that by reporting on the very root of our activity, yet points out that — on a singular, evenemential scale — Sandum activity and the entire nation-project of Sandus has continued and will continue.

As is customary to say when toasting and well-wishing, let us continue our activity for 5⁵ years and more!

ThroneofSandus_Emblem

The Emblem of the Most Honourable Order of the Throne of Sandus depicts the Statue of Zeus upon His throne at Olympia.

Chanting the Paean — Awarding the Most Honourable Order:
The Most Honourable Order of the Throne of Sandus has been awarded since September 2011, preceding in fact these Equinox and Solstice Reports by several months. It was once awarded to one person every solstice and equinox, but it has now been scaled back to only one person every few seasons. Today, however, on the occasion of the fifth anniversary of the foundation of the State of Sandus, in the seventh year of the Sandum Nation, by the decree of the Sovereign of the Most Honourable Order of the Throne of Sandus, the Sôgmô Gaius Soergel Publicola, fifteen new recipients shall be inducted as Members, one Member shall be promoted from Member to Commander, and one Commander — for the first time in the history of the Order — shall be promoted to the Kchaia (Elder) class.

Order_of_the_Throne_of_Sandus_3rd

The new recipients invited to become Members of the Most Honourable Order of the Throne of Sandus have been distinguished friends and allies of the State of Sandus and of the Sandum Nation since the Foundation on 13 April 2011 and since the Creation on 26 May 2009, or have become distinguished friends in the course of diplomatic work since the Foundation of the State of Sandus on 13 April 2011. Many of the recipients were members and chairpeople of the Grand Unified Micronational when Sandus was a member, while many other recipients are members and general secretaries of the Organisation of the MicroFrancophonie, and some further others have simply become close friends of Sandus through diplomatic work. Each recipient to receive the distinction of becoming a Member of the Most Honourable Order of the Throne of Sandus (MOTS) is annotated following their name. Those recipients are:

  • Astrid I (Zealandia) — for her work in defending LGBTQ+ rights, in defending Socialism, and in promoting the rights of indigenous peoples
  • Bee Healy (Roseland, Sandus) — for her work in defending LGBTQ+ rights, in defending Socialism, and in seeking Realist government
  • Carolyn I (Ladonia) — for her work in advancing micronationalism and micropatriology and in peacefully resolving conflicts
  • Dominic DeSaintes-Bellemare (Saint-Castin) — for his role in the MicroFrancophonie, in defending the rights of LGBTQ+ and indigenous peoples, and in promoting Native Americans’ culture
  • James von Puchow (Landashir) — for his role in seeking Realist government, in promoting micropatriology, and in peacefully resolving conflicts
  • Jean Pierre IV (Aigues-Mortes) — for his role in the foundation of the MicroFrancophonie, in the Alcatraz Treaty of 2015, and in defending LGBTQ+ rights
  • Kevin Baugh (Molossia) — for his role in advancing micronationalism and micropatriology
  • Michel Vichat (Padrhom) — for his role in the MicroFrancophonie, in the Alcatraz Treaty of 2015, and in environmental and human rights causes
  • Niels I (Flandrensis) — for his role in the MicroFrancophonie and the GUM and in peacefully resolving conflicts
  • Olivia-Eugenie (Aigues-Mortes) — for her role in the MicroFrancophonie, in promoting micronationalism, and in defending LGBTQ+ and human rights
  • Olivier I (Angyalistan) — for his role in the MicroFrancophonie, in cultural development, and in peacefully resolving conflicts
  • Sogoln yg Ysca (Formori) — for his role in the MicroFrancophonie, in cultural development, and in advancing micronationalism and micropatriology
  • Taeglan I (Reylan Triumvirate) — for his role in advancing micronationalism and micropatriology and in peacefully resolving conflicts
  • Thomas Harris (MOCC) — for his role in defending LGBTQ+ rights, in cultural and religious development, and in aiding Sandus diplomatically
  • Vincent I (Hélianthis) — for his role in the MicroFrancophonie, in defending human rights, and in peacefully resolving conflicts

Order_of_the_Throne_of_Sandus_2nd

The Member promoted to the Commander class of the Most Honourable Order of the Throne of Sandus (COTS) has long been a friend of the State of Sandus and is the leader of the second socia state to join the systema socia after Volfa (2011-2013). Leader of the Kumano Jiritsu Nation, the Sôgmô has twice enjoyed his hospitality during two official state visits in 2013 and in 2015. That Member promoted to Commander is:

  • Hatsu Ryuho (Kumano, Sandus) — for his commitment to the socia system, for his friendship towards the Sandum People, for his diplomacy and friendship, for his Socialist leadership, for his cultural and religious development, and for his Realist governance

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The Commander promoted to the Kchaia, or Elder, class of the Most Honourable Order of the Throne of Sandus (EOTS) has likewise been a friend of the State of Sandus for a long time and is the leader of the third socia state to join the systema socia after Volfa (2011-2013) and Kumano (since 2013). King of the Kingdom of Überstadt, the Sôgmô has entertained the King during his official state visit in 2014. He is one of the Sôgmô’s closest advisors, is a proud and active Sandum citizen, and currently serves both as Party Secretary and as Facilitator of the Council. He is the first to receive the distinction of being Kchaia or an Elder in the Most Honourable Order of the Throne of Sandus, a distinction that is long overdue. That Commander promoted to Elder is:

  • Adam von Friedeck (Überstadt, Sandus) — for his commitment to the socia system, for his friendship towards the Sandum People, for his diplomacy and friendship, for his Socialist leadership, for his cultural and religious development, for his Realist governance, for his advancement of Sandum democracy and of the Citizens’ Party, and for his forthright and guided counsel

Policy Projection: 17 – 31 March 2016

We have shared information about Old Bay and have announced a proposal to send it to the heads of state and of government for socii states. (12/3)
We have received omamori and omikuji from Hatsu Ryuho, the leader of the Kumano Jiritsu Nation. (12/3)
We have announced that Sandus will not take part in daylight savings. (13/3)
We have been studying and reading this past week; please wish the Sôgmô bonam fortunam on the Graduate Record Examinations! (12-17/3)

In the upcoming week,
We shall prepare the Equinox Report.
We shall return to work after the Sôgmô will have taken the Graduate Record Examinations.

We shall lay forth work on these objectives from today, 17 March 2016, to 31 March 2016 and draft another projection for the following administrative week of 8 days on 1 April 2016.

2015 Party Congress adjourns past Midnight SLT

Immediately at 22:00 EST (GMT-5), Comrade Gaius Soergel Publicola openned the 2015 CPS Party Congress, citing that the Party Secretary had passed to him the authority to chair the State of Sandus’s single most important political event. Those citizens in attendance sung the Internationale and were greeted by the incumbent Party Secretary Adam von Friedeck. Privately and publicly, nearly all citizens spoke of their commitment to the Party and to the Sandum Nation, having been filled with national and civic pride.

Next, for half an hour, the assembled citizens listened and read the S8gm8’s Report on the 2015 Economic Goal, which concludes at the end of the Sancta Year MMXV (29 February 2016). Some asked questions pertaining to the Report, such as the definition of a cultural economy – a key feature of the Report’s proposals, and the Party Secretary’s Report followed that of the S8gm8.

Comrades, whether Sandum citizens or foreign observers, I once again extend to you on behalf of the Citizens’ Party of Sandus solidarity and warm greetings. I am grateful for your attendance and participation in the 2015 Party Congress, the first over which I preside.

In my first year as Secretary, the Party has continued to be the vanguard and beacon of an ever-revolutionary Sandus. The Sôgmô serves diligently, and the Council guides well the People’s State, but the Citizens’ Party, too, has done its utmost to strengthen the Sandum nation in ways that only a revolutionary party of workers and intellectuals of diverse backgrounds can do. After all, we are the ones who have built this state; it is ours to master and own, and the Citizens’ Party of Sandus is the body responsible for exemplifying the philosophical foundations of our socialist state.

When I was elected Party Secretary, I declared that the Party would be guided in that term by my Four Points for Progress. These influenced the Party’s actions not by providing a strict plan for the year, but by forming the basis of dynamic goals aiming to positively change the nature of Sandum society, as is the duty of any revolutionary vanguard. The goals of holding the Sôgmô accountable to the people and improving Sandum pluralism were particularly evident in the work of the Party.

The Party has worked closely with the Sôgmô throughout the year to make the voice of the citizens heard in all governmental activities. I have met often with him in my capacity as Secretary to review his office’s actions and give advice on matters of interest to the Sovereign People. Most notably, the Office of the Sôgmô and the Citizens’ Party have collaborated on the clarification and enactment of the 2015 Economic Goal. The Party was able to guarantee that the programs initiated by the Sôgmô were truly socialist: benefiting the collective interest of our people and ultimately controlled by them, as well. The Party provided guidance on the organization of cooperatives, monetary systems, potential products, and the involvement of citizens in the economy, all with the goal of making the system work for the Sandum people.

The Party has also been productive in protecting and expanding Sandum pluralism. Early in the year, I called for a greater representation of Christian culture in Sandus, so as to be consistent with the Sancta politic, which emphasizes the diversity of influences on our state. Two-thirds of Sandum citizens affiliate with Christendom, so it only made sense that the majority religion of our nation be represented in our official culture. Because of this effort, the Collegium Sacerdotum observed Easter for the very first time, and Christian philosophy became further manifest in Sandum culture. This is just one victory for Sancta in our society, however, and I vow to initiate similar efforts to ensure the full representation of the religions, philosophies, cultures, and ideas of all our citizens in national life, for Sandus is made of what each of us brings to it.

The Citizens’ Party of Sandus is firmly committed to the socialist ideals that hold the nation together, expressed through democracy, art, religion, economic growth, and acknowledgment of our diversity. The last year has seen success in these areas, and the next will certainly bring more.

Moving forward, let us keep in our minds the threefold Sandum philosophy: socialism, that we may be equal; Buddhism, that we may seek to relieve all suffering; and Sancta, that we may employ our differences in a way that unifies the nation.

I thank you all.

Next was the election of the Party Secretary, the highest established office of the Citizens’ Party of Sandus. There was only one candidate, the incumbent Adam von Friedeck, who was elected unanimously.

Finally, the Party Congress turned to the specific proposals presented by those present at the Congress. All proposals came from the S8gm8 Gaius Soergel Publicola. Half of them pertained to the Party itself, while two others pertained to activity and civil cohesion and the last pertained to the cultural economy.

  1. Differentiation between Citizens and Party Members; Establishment of Party Membership
  2. Transformation of the Party into a Specialised Bureaucracy
  3. Development of a Party Constitution and a Party Platform
  4. Formation of a schedule of semi-monthly Initiatives for projects and activities
  5. Formation of periodic Symposia for citizens to discuss politics, society, and culture and to encourage activity
  6. Authorisation of the Party and the Central People’s Government to transform the economy into a cultural economic mode of production

The results of these sections were, in some cases, combined and dealt with as one. 

For 1 and 2, the Party decided to establish a class of Party Members who shall perform duties outside of the Congress. They shall have to meet the criteria of: being a citizen for at least six months, agreeing with the Party Platform, and having been voted into membership. In this proposal, the Party will formulate public policy, the Council will ratify (or not ratify) the proposal, and the S8gm8 – and, in some specific cases, the Party too – will enact the public policy. However, the schema of public policy does not undermine the right of individual citizens or of the S8gm8 to propose public policy in the Council.

For 3, the Party decided to establish a comittee for the drafting of a Party Platform, which shall be completed in the next few weeks and made general to encompass a large amount of diverse political opinions, and of a Party Constitution, which shall be drafted as a complement to the State of Sandus’s Founding Law. A 2016 CPS Party Congress held in April exclusively for the ratification of the Constitution.

For 4 and 5, the Party decided to establish a system of three events – ludi or games, projects, and symposia – to be held semi-monthly and organised jointly between the Party and the S8gm8, and possibly even the Collegium Sacerdotum.

For 6, the Party decided to authorise the Party and the Central People’s Government to work on transforming the Sandum economy into a cultural economic mode of production.

The 2015 Citizens’ Party of Sandus Party Congress concluded at 00:20 on 8 November 2015, 20 minutes passed midnight in Kremlum Sandus Province, lasting 2 hours and 20 minutes. Party Secretary Adam von Friedeck completed his first term as Secretary of the Party by adjourning the Party Congress, and immediately assumed his new term for the Party’s administrative year 2016.

Immediately following, Comrade Charlotte Lindstrom of the Zealandian Greens presented a speech

The Party Conference will follow the Congress today, 8 November, at 17:00 Sandum Local Time (GMT-5), and will be chaired by Party Secretary Adam von Friedeck.

This Party Congress marks the Fifth Party Congress of the Citizens’ Party of Sandus. It was during the Fourth Party Congress in 2014 which changed the Party’s name from the Citizens’ Communist Party of Sandus to the Citizens’ Party of Sandus, removing references to Communism and Marxism-Leninism in favour of Socialism. The Party Congress planned for November 2013 was cancelled amid a national citizenship crisis, and was replaced with the First Party Conference. The Third Party Congress was held in November 2012 and the Second Party Congress was held in April 2012. The First Party Congress was held in November 2011 and resulted in the integration of the Party into the State structure of the State of Sandus, ratified at national elections in December of that year.

Sandus has had two Party Conferences, in 2013 and 2014, and a third is planned for this evening. Party Conferences differ from Party Congresses in their audience: Conferences are open to international participation, while the Congresses are reserved only for Sandum citizens. Party Congresses serve a public policy purpose, as well, drawing up public policy initiatives for the State of Sandus to be approved either in the Council or in National Elections held on the Winter Solstice, while the Conference is intended to encourage intermicronational discussion on matters involving public policy.

Socii States hold Top-Level Negotiations

Sandum, Kumanoese, and Überstadti leaders have met yesterday evening to discuss and negotiate the provisions of a multinational agreement to create a citizenship-sharing and economic zone. The meeting began late at approximately 20:40 SLT (EST, GMT-5). Representatives first gave national reports and then continued on to the topic of the Überstadti plan and the questions that remain by the delegates.

At 20:42, Kumano gave its first national report, discussing its new non-alignment policy and referenda results and their constitutionality. At 20:51, Überstadt gave the second national report, discussing embassy row and public holidays that are forthcoming. At 20:52, Sandus gave the third national report, discussing business as usual, a lack of outstanding economic work this Summer, and cultural work done in the past several months. Reports were completed at 20:56, whence King Adam I moved on to introducing the Überstadti Plan for the new Socius system. At 21:05, Adam asked about the governance of the system and raised the outstanding question on the right to apply versus the right to immediate citizenship — the overwhelming question of the current negotiations. In discussing governance of the system, all three leaders decided that heads of state ought to meet quarterly — at a determined date by the equinox or solstice, administrative holidays in Sandus — in a council where each state has one vote; the voting model shall be based on consensus. At 21:17, all three parties discussed member-states’ rights and concluded that member-states could revoke the socius citizenship of socii through executive power, with certain qualifications having been met, or through a vote of the legislature. At 21:24, the economic question was raised by King Adam I concerning whether the system will represent a free trade zone or simply a preferential trade zone. Finally, at 21:27, it was decided the meeting ought to be adjourned, at which time, King Adam I decided he would prepare a document of economic options for the economic question; Hatsu Ryuho would ask the Kumanoese parliament’s opinion on non-alignment and the negotiations; and, Sôgmô Sörgel would write his opinion on the controversial question of “right to apply” or “right to receive automatically citizenship,” and if the rights granted to socii are inherent or must be applied for.

The guiding principles of the new socius system are based off the tripartite Sandum Philosophy but have been made universal amongst all three nations, divorced from Sandum national identity to be made more applicable to Kumano and Überstadt. These principles are humanitarianism, socialism, pluralism, and independence.

These negotiations come after months of back-door diplomacy to discuss the creation of a multinational citizenship-sharing accord, based off of Sandus’s socius citizenship, and made universal and reciprocal across all three states of Sandus, Kumano, and Überstadt. The first mention of the accord was on 26 May 2015, when the Sôgmô met with the Kumanoese leader Hatsu Ryuho in Kumano, a socia civitas. Various questions have been raised about provisions between the Sôgmô and the Überstadti King, leading to the drafting of the Überstadti Plan.

The Sandum socius citizenship was promulgated in September 2011 when a law was enacted by the Sôgmô determining three classes of citizenship. In those days, these were full or civilo citizenship, foreign or socilivo citizenship, or auxiliary or peregrcitizenship; today, these are now known in Latin, instead of Sandus’s former official constructed language ‘Sancta,’ as civissocius, and peregrinusCivis citizenship is known for its granting of universal rights afforded in the Founding Law of the State of Sandus and in the September 2011 law. Socius citizenship is granted to citizens of other states who have a socius treaty with Sandus, thereby giving their citizens the ability to claim Sandum socius citizenship. Socii states which receive socii treaties do so because their national philosophies and national ideologies are closely aligned with the Sandum Philosophy. Furthermore, today, socii citizens are able to possess nearly all the rights afforded to full or civis citizens, as they can attain suffrage by performing Sandum charity taxes — which are due each equinox and solstice. Peregrinus citizenship was first considered to be a status comparable to resident status, where one must wait one-month before becoming a civis or full citizen; today, this class is also a way for non-civis residents — who wish to avoid the administrative hassle of waiting one-month — to take part in and be protected by Sandum rights and laws. The Sôgmô is also considering a proposal to provide for socius citizenship on an individual basis, though in a way that preserves Sandus’s ban on dual citizenship.

The negotiations will result in the creation of an intermicronational organisation led by the heads of states of the socii states, as well as the potential for shared citizenship across all three states. Though provisions are currently being debated, the effect will be that this tripartite association will divorce part of the socius system from Sandus and make it universal and between all socii members. The result of the creation of the association, as King Adam I explained, will be that Sandus will lose complete control over the socius system as it currently stands with Überstadt and Kumano, but it will be able to liberate Sandum national interests from those of socius citizens who exercise suffrage and take part in the Council. No provisions have yet been made for the ascension of other states into the socius system.

The provisions for the socius system will likely remain in Sandus, however, meaning that Sandus can continue to have socius relationships outside the purview of the new tripartite association.

Sandus, Kumano, and Überstadt prepare for high-level negotiations

Sôgmô Gaius Sörgel Publicola, King Adam I (von Friedeck), and Daijo Daijin Hatsu Ryuho are preparing for high-level negotiations on behalf of Sandus, Kumano, and Überstadt in order to establish an organisation and association for Sandus’s current socii states. The result will be the commencement of even closer political, economic, and social ties between the three states — as well as the potential for reciprocal citizenship across the states.

Though details are still being considered after several months of back-door diplomacy intended to get a single plan prepared, the Überstadti plan is the sole and predominant plan. Its provisions include structure of a potential multilateral organisation, conditions for membership, reciprocated rights of citizenship, and the rights of member-states.

All three leaders and statesmen will likely hold talks on Saturday evening, and talks may continue into Sunday.

Proposal for a new Socius system
The recommendations of the Kingdom of Überstadt

I. Structure

The new Socius system would take the form of a multilateral association of independent states. No member-state would hold a dominant position in the organization, either in rights and powers or in name and dignity. The result would be a truly multilateral arrangement, in contrast to the current system in which Sandus acts as a central power.

II. Conditions for membership

Membership in the association would initially be open to the State of Sandus and the existing Socia states, the Kingdom of Überstadt and the Kumano Jiritsu Nation. The general requirements for membership would imitate those which presently exist, emphasizing stability and philosophical compatability. The four central philosophical principles of the Socius project as agreed by the King and the Sôgmô would be humanitarianism, socialism, pluralism, and independence.

III. Reciprocated rights of citizens

Under this proposal, the new Socius system would guarantee a set of particular rights to the citizens of each member-state, to be reciprocated by each state to the citizens of the others. These rights would include the freedom to participate in the economies and cultural institutions of the other states with the same liberties afforded their own citizens, as well as the right to a special category of nationality (likely “partial citizenship” or similar) in each state. The exercise of any of these rights would be voluntary; no citizen of any member, for example, could be compelled to accept a foreign nationality or citizenship of any class, nor would citizenship in one state automatically result in allegiance to a foreign state.
The prospective member-states should discuss whether economic and social rights under the new agreement should be contingent on possession of the special class of nationality where the rights are exercised, or whether they should be available to all citizens of all members. Similarly, the level of suffrage inherent in holding a special class of nationality under the Socius system should be negotiated.
Furthermore, the prospective members should determine whether their citizens should have the right to a member’s special nationality upon application, or merely the right to apply.

IV. Rights of member-states

Member-states may also hold various rights in common, such as diplomatic representation to the other members or trade preference. The Überstadti government is open to discussion of what these rights might be.

Sôgmô, Sanôba visit Kumano

The Sôgmô has visited the Kumano Jiritsu Nation for the second time during his reign, along with his Sanôba Consort, on the sixth anniversary of the Creation of Sandus on 26 May 2015. This is the first state visit for the Sanôba Consort. The previous state visit was in August 2013.

The Royal Couple arrived shortly before 10:00am in Kumano, where they were met by the head of government, Hatsu Ryuho. Hatsu gave the Royal Couple a tour of the agricultural work of the Kumano Jiritsu Nation, including a chicken coop and a large horticultural space, along with the head of state, Hatsu Kenji. The tour then continued to a formal garden in the style of a Japanese garden with beautiful murals of waterfall surrounded by mountains and of Mt. Fuji; the tour concluded with a visit to Buddhist and Shinto shrines around the country.

A Shinto ceremony took place before the shrine of Inari, a Shinto rice god, where Hatsu Ryuho blessed the Royal Couple in their attendance at the official meeting between Sandum and Kumanoese counterparts.

Following the ceremony, the Sôgmô and Hatsu Ryuho discussed developments in the two nations since the last joint meeting held in April and work done presently for the Commission for the Command Economy; both also discussed triannual meetings between Sandus, Kumano, and Überstadt to build firm relations between Sandus and the other socii civitates. Next, gifts were exchanged between the two leaders. The Royal Couple received artfully written kanjis, made by Ryuho, and literature of the Buddha and Shogun Tokugawa Tsunayoshi; the Sôgmô gave a mug with a blossom and a ripe red apple, similar to the mug given to King Adam I during his state visit in July 2014. The blossom represents the Foundation of the State of Sandus, which occurred in April 2010 when blossoms are in bloom, and the apple represents the Sörgel family, who own a large apple orchard north of Pittsburgh, Pennsylvania, USA.

Finally, the Sôgmô and the Kumanoese heads of government and of state signed the 2013 treaty of Sociliva statehood, granting Kumano the ability to enter into partial Sandum citizenship. In a short remark, the Sôgmô thanked the Hatsu family for hosting the Sandum delegation on such an auspicious holiday as Sandum Independence Day and for formally signing the treaty which has been de facto effective since October 2013. The state visit concluded shortly after 12:00pm GMT-5.

The state visit by the Sôgmô represents the strong and firm cooperative bond between Sandus and Kumano, as the visit took place on the occasion of the sixth anniversary since Sandus’s creation and independence in 2009; it also represents the Sanôba Consort’s growing understanding of micronationalism and his growing dedication to royal responsibilities in Sandus.