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.
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!
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.
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
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
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