Decisions of the Ninth Session of the Council in 2017

The Ninth Session of the Council in the Administrative Year 2017 lasted from 6 September to 5 October 2017.

The Sôgmô established the new Sandum capital, Quercus Candida.
The Sôgmô gave þess first economic command for the Armilustrium.

There were no decisions made by the Council.

This was the third month of Facilitator Hatsu Ryuho’s three-month term. A new election will now be called.

Facilitator Hatsu Ryuho

Sôgmô issues First Economic Command for the Armilustrium

Armilustrium 2015

The Armilustrium is Sandus’s oldest and most important cultural holiday.

The Sôgmô has issued Sandus’s first economic command, thereby inaugurating the Sandum command economy, since the Commission for the Command Economy’s meeting this past summer on the economy. The command calls upon workers of the Collegium Sacerdotum, Tellus Agrarian, and Erganê Artisanal Cooperatives and interested Sandum citizens to celebrate the Sandum fall holiday, the Armilustrium, on 19 October and from then to 22 October 2017. If the State and the worker agree to terms, the worker will receive $10 USD plus be reimbursed for up to $20 USD in costs.

The command asks that they provide a description of their activities related to the holiday and of how the activities can be used in the future as a Sandum tradition.

The Armilustrium has long been considered Sandus’s most important cultural holiday. A Roman festival, of the same name, was held outside the walls of the city of Rome, where returning legions would wash (lustrate) their weapons in a ceremonial way—as if removing blood guilt from their arms. As Sandus does not have a military and is a pacifist nation, Sandum citizens instead customarily wash their books—symbols of Sandus’s own sort of intellectual combat—and clean their homes. In the evening, they then enjoy a feast. For the first time, the holiday is being extended by the government to encompass the Gregorian weekend.

The results of the Sôgmô’s first economic command will be shared by Veritum Sandus after the Armilustrium.

ECONOMIC COMMAND 2000260920171

TO: members of the Collegium Sacerdotum, Tellus Agrarian, and Erganê Artisanal Cooperatives; interested citizens

1. PURPOSE: to celebrate the Armilustrium, the Autumnal festival

Be commanded that the Armilustrium should be celebrated in anyway you please on 19 October 2017, or from then until 22 October 2017, whether by arts & crafts, food, or otherwise
Be commanded that you draw up a brief description of your proposed festivities
Be commanded that your festivities point to possible future traditions to be shared in common by the Sandum People

3. REIMBURSEMENT: In accordance with the decision of the 18 June 2017 meeting of the Commission for the Command Economy, this command is a contract between individual workers and the State of Sandus.
If you will do as commanded, you will receive $10 USD plus the operational costs (not exceeding $20), or other reimbursement of equal value.

4. ARBITRATION: We are obliged to inform you that the Citizens’ Party of Sandus and its secretary oversee questions related to equity of work and reimbursement.


Sôgmô confirme sa participation au Sommet de l’OMF


L’Honorable Sôgmô Gaius Soergel Publicola confirme sa participation au sommet de l’Organisation de la MicroFrancophone en juillet 2018, où se trouveront plusieurs micronations francophones du monde entier. Le sommet aura lieu à Vincennes, près de Paris, le 21 et 22 juillet 2018.

Það a confirmé sa voyage vers la France par Islande, pays plus et plus important à la culture sande. Il va rester à Reykjavík pour trois jours, avant qu’il partira pour Paris.

Comme micronation trilingue, það va répresenter la culture sande entière et ses trois langues officielles, mais chaque fois en français pour respecter le but de l’OMF.

Soergel Publicola espère de faire les liens entre l’expérience expatriée et l’expérience sande, car le Sandus est pays ni américain, ni francophone, ni canadien, ni européen … il est totalement sande, pays anglophone mais francophone par choix. Það va explorer l’anthropologie sociolinguistique pour expliquer le sens et l’identité sande, contrairement aux explications de notre philosophie, ce qui est une mode normale pour expliquer le Sandus.

The Honourable Sôgmô Gaius Soergel Publicola has confirmed his attendance at the OMF Summit in July 2018, when several Francophone micronations from around the world will be represented. The summit will take place in Vincennes, near Paris, on 21 and 22 July 2018.

Það has confirmed his voyage to France through Iceland, a country which has become increasingly significant to Sandum culture. They will stay in Reykjavík for three days before continuing on to Paris.

As a trilingual micronation, það will represent the entirety of Sandum culture and its three official languages, but always in French in order to respect the purpose of the OMF.

Soergel Publicola hopes to make connections between the expat experience and the Sandum experience, since Sandus is a country which is neither American, nor French-speaking per se, nor Canadian, nor European… It is, instead, completely Sandum, an Anglophone country by French-speaking by choice. Það will explore socio-linguistic anthropology to explain the sense and the Sandum identity, in contract to previous explanations of our philosophy, which is the normal method for explaining Sandus.

Equinox Report: A Season of Changes, A Lifetime of Sandum Traditions

The vernal equinox marks, in Sandus, the beginning of the cultural season—the winter, when our “doors are kept shut.” It is a moment of time when Sandus prepares for its most important cultural holidays: the Armilustrium, the Party’s Congress, Athena’s Day, the Winter holidays. But it is also a time of self-reflection and an inward turning toward Sandus.

The summer is always a very much diplomatic period for us. But this past season saw tremendously significant diplomatic and international events. The Sôgmô attended and presented at MicroCon 2017 and was awarded not an insignificant number of medals. One of our Sandum citizens publicly came out as a trans woman, and the entire country celebrated her; on the other hand, Sandus—along with several allies—condemned the US president’s decision to ban transgender servicepeople from the American military. We significantly reshaped our conceptions of the Sandum constitution, and formed the State Media Cooperative. The Sôgmô published a Sagamorial Consideration of the United States’ controversy over Confederate statues, especially after the attack in Charlottesville. On the more decorous end of our public work, we also created four instances of gentry among Sandum citizens.

The time now is to turn toward Sandum traditions and our culture, however. Yesteryear’s Philia Plan for the Major Societal Shift encouraged the move toward a cultural state. The constitution of Sandus will remain unchanged, but the conception guiding Sandus shall now be more focused on culture and less on our own state-building. Now, more than ever, this is needed for Sandus.

Pour la construction

BREAKING: Sandus breaks another Charity Tax Record
Sandus has broken yet another tax record, a year after its extraordinary record. The cornerstone of Sandus’s philanthropic mission, charity taxes, have significantly grown in the past season. This season’s charity taxes are rather more than those of the seasons in the past year, that is, those seasons since last Summer’s extraordinary donations of $1,118 USD. This season, $1,462.41 USD have been donated to charity, while 92 hours of work has been done in volunteering.

These numbers significantly surpass, and even double, the last year’s donations, with $604 and 99 hours in Spring, $395 and 62 hours in Winter, and $677 and 74 hours from last Autumn. Volunteering trends have continued, encompassing tutoring, organisational volunteer work, and other small acts of philanthropy.

Coat of Arms of Quercus Candida

The Coat of Arms of the new Sandum province, Quercus Candida.

New Province, New Capital:
Kremlum Sandus, the traditional heartland of Sandus since 2009, is no longer the official seat of power in the State of Sandus. Quercus Candida, Sandus’s new capital, was established this morning, on the Equinox, one month after the Sôgmô moved to þess new university to pursue a PhD. in ancient history.


La Microfrancophonie ensemble: le Sôgmô est avec le ministre-président de Saint-Castin, Dominic Desaintes-Bellemare, et le prince d’Aigues-Mortes, Jean Pierre IV.

MicroCon 2017:
In this past season, the Sôgmô travelled to Atlanta from MicroCon 2017 with the President-Minister of St.Castin, a close Sandum friend and ally who is also a member of l’Organisation de la MicroFrancophonie. While there, það met with Sandus’s close Francophone allies and partners, including the Prince and Princess of Aigues-Mortes, met new micronationalists, and formed new friendships on behalf of Sandus.

Trans Rights, a Summer of Despair and Liberation:
The Summer has been tumultuous in terms of LGBTQ+ rights in the United States, our close partner in the condominium, but Sandus has cause to celebrate. Sandus and a throng of its allies condemned the decision of the US president to restrict transgender servicepeople from the US military. One of our citizens came out as transgender, reminding us of the immense bravery it takes to take such a leap—especially in such a political and social climate. An editorial was published, as well, listing Sandus’s own trans history.

Yet, this upcoming season is a time to remember our politics and the humanitarian mission of the Sandum State. In November, we have celebrate Transgender Day of Remembrance (TDOR) since 2011, when the State of Sandus was founded. In Sandus today, trans history is Sandum history, and we are ever cognisant of that fact.

CCE & SMC—Developing Sandus’s Economic Framework:
The economic framework of the State of Sandus was updated in the past season to now reflect a new model of employment and work in the State of Sandus. The Commission for the Command Economy (CCE) met for the first time to approve the new appointment-based employment in the State of Sandus, whereby a citizen may be a worker of multiple organs at once and receive a basic salary of 8¶c from each appointment—a salary which can be used to purchase products based on conversion to other currencies from the Sandum circulatory persuma. The CCE also established a basic system of commands, whereby the Sôgmô may issue an economic command to be completed by Sandum workers of a particular cooperative. The CCE also approved the Sôgmô’s budget, which encourages Sandum cooperative to help to contribute to Sandum culture through specific initiatives.

In addition to the CCE, the Sôgmô established a pan-media cooperative, the State Media Cooperative. The SMC will undertake management of media organs in the State of Sandus, whereas those media organs derived from other cooperatives (Sacerdotiumthe Voice of Sandus, etc.) will have their editorial management overseen by the affiliated cooperative.

Future Plans: Affirming Our Culture through Holidays & Traditions
Following in the developments of the CCE this past Summer, the Sôgmô has signalled that the first economic command will be send to members of the economic cooperatives and the cultural cooperative of the Collegium Sacerdotum to plan for celebrating the Armilustrium (19 October). Following this, and pursuant to the budget approved by the CCE, more projects will be enacted to encourage participation in other significant Sandum holidays—from the Armilustrium to Athena’s Day and the Winter Holidays.


Awarding the Most Honourable Order of the Throne of Sandus—Addressing the Backlist:
Awards of the Most Honourable Order of the Throne of Sandus (MHOTS) have been on a backlist since 2011, when the order was established. Some recipients have received their awards, while many others have now. Finally, the Sovereign of the order, the Sôgmô, will work to address this backlist and to send out the medal and associated paraphernalia to recipients of the honour. After MicroCon 2017, we have seen just how significant and important these marks of distinction and honours are.

In addition to the order, other honours are being planned for the State of Sandus. There are, in addition to the practical awarding of instances of nobility, the awards to be given by the Party and Council, as well as a new order for Sandum citizens only in recognition of their academic achievements.

Sôgmô establishes new Capital Province

Coat of Arms of Quercus Candida

Exactly a month after moving to the area, the Honourable Sôgmô Gaius Soergel Publicola has established a new province as the seat of the Sandum government around the area in which það attends university as a graduate student. The new province’s name, Quercus Candida, was chosen by a popular decision of Sandum citizens in the Council.

The name, which is Latin for “Glistening-White Oak,” is based off of the Algonquin name, Giwitatigweiasibi, for the Huron River which flows near the province. The river was named after a burnt oak tree, presumably in the area, but this name was considered to be too dark for the name of Sandus’s new capital. Instead, to reflect traditional Sandum notions of rebirth and hope, the decision was made to name the province “White Oak” after the national colour.

Following the Sandum Sovereign Gradient Condominium theory, there is a central focus of sovereignty, while the periphery extends to encompass a bounded territory as sovereignty diminishes further away from the focus. The focus is centred on the Sôgmô’s residence and office, and emphasises as well the immediate locality of þess livelihood in the province including þess new Tibetan Buddhist temple.

The new province replaces Kremlum Sandus Province as the capital of the State of Sandus, which ceased to be the capital when the Sôgmô moved in August. It is centred around Ann Arbor, Michigan, United States.

Decisions of the Eighth Session of the Council in 2017

The Eighth Session of the Council in the Administrative Year 2017 lasted from 7 August to 6 September 2017.

The Council has decided on a name for the proposed new Sandum capital province, “Quercus Candida.”

The Sôgmô has formed a committee to draft a law on the Sôgmô’s succession.

This was the second month of Facilitator Hatsu Ryuho’s three-month term.

Facilitator Hatsu Ryuho


Policy Projections: 1-8 September 2017

We have shared news of the Honourable Sôgmô Gaius Soergel Publicola pursuing a degree to become a Philosophiae Doctor (Ph.D.) at the University of Michigan. (2/4)
We have enacted the Sôgmô’s proposal to establish Limited Nobility in the State of Sandus. (28/4)
We have announced the installation of formal regalia for the Sôgmô. (22/5)
We have convened the first party meeting of the Commission of the Planned Economy (CCE) between the Sôgmô and the Party Secretary and developed three points to help develop the economy. (9/6)
We have shared the news of Artemis Baca has come out publicly as a transgender woman and congratulated of her progress. (13/6)
We have published the Solstice Report. (21/6)
We have shared news of the Sôgmô representing the State at MicroCon and of presenting the Sandum Constitution to the public. (26/6)
We have shared an update of the Sôgmô’s progress at MicroCon (26/6)
We have congratulated Facilitator Hatsu Ryuho for receiving a new three-month term due to no opposition. (9/7)
We have shared the news of le Mur des drapeaux or the “Wall of the Flags”, has been removed from the Office of the Sôgmô in the Palace of the State and shall be moved to Michigan at the new capital and a new commission of the new le Mur des drapeaux.
We have shared the Trans* History throughout the history of Sandus. (26/7)
We have shared the news of Sandus, MOCC, Uskor, and among many other nations signing a joint statement condemning the U.S. transgender ban in the US military. (27/7)
We have announced the formation of the State Media Cooperative. (3/8)

In the upcoming week,
We shall prepare new certificates of creation for gentry in Sandus.
We shall prepare new coats armorial for new nobles in Sandus.
We shall prepare for the creation of a new Sandum province in the Michigan peninsula.

We shall work to create several new awards, honours, and orders.
We shall author and work through the Council a new law governing the succession of the Sôgmô.

Sôgmô creates four gentry

The Honourable Sôgmô Gaius Soergel Publicola created four Sandum citizens as gentry in the State of Sandus, the lowest rank in Sandus’s nobility. The decision comes after the Sandum System of Nobility was adopted by decree in April and after work had been completed on preparing the documents associated with the rank. The Sôgmô granted the lowest rank in Sandum nobility in order to work toward successively promoting various Sandum citizens to higher ranks and toward creating others who do not deserve lower ranks according to the April decree’s constitutional equivalency chart.

All Sandum citizens to have been created gentry today are workers in the Central People’s Government, its cooperatives, and other State organs. They are: Artemis Baca, Jacob Barnet Pharmacologus Σαρκαστικός, Sisenna Melville, and Adam Camillus von Friedeck.

Artemis Baca

Shield of Artemis Baca

Artemis Baca has received an escutcheon vert with stag gules passant and seven hurts posés 5-2, representing her eponymous goddess and surname.

Jacob Barnet Pharmacologus Σαρκαστικός

Shield of Jacob Barnet Pharmacologus Σαρκαστικός

Jacob Barnet Pharmacologus Σαρκαστικός has received an escutcheon gules with codex sable, representing his love of philosophy and literature.

Sisenna Melville

Shield of Sisenna Melville

Sisenna Melville has received an escutcheon purpure with codex tenné charged with cross bottony gules and argent interchanged in dexter and lilypad gules in sinister, representing her status as bishop of the Sandum church.

Adam von Friedeck

Shield of Adam Camillus von Friedeck

Adam Camillus von Friedeck has received an escutcheon with eagle displayed and elevated in dexter and charged letter ‘F’ in sinister, after a city of the same name.

Oui, les statues confédérées sont racistes

La texte française de la « considération sagamoriale » de l’Union de Saint-Castin.

L'Union de Saint-Castin

À moins que vous ne viviez sous un rocher, les Statues confédérées aux États-Unis sont devenues de plus en plus politisées au cours des dernières années à la suite de nouvelles blessures et divisions raciales. Les opposants à ces statues affirment qu’ils sont racistes et ne méritent aucune place dans les places publiques et les vénérations nationales, étatiques et communales. Les défenseurs des statues affirment qu’ils représentent une preuve tangible de la période historique de la Guerre civile et que les éliminer signifie que nous oublierons notre histoire de la guerre. D’autres défenseurs des statues racontent des slogans de la suprématie blanche, arguant que l’élimination des statues est un génocide blanc tangible.

Les historiens publics au cours des dernières années ont examiné le problème et ont présenté une analyse intéressante de l’histoire et des contextes de ces statues. J’utiliserai quelques exemples de statues récentes prises à Baltimore, dans le Maryland…

View original post 1,192 more words

[SC] Yes, Confederate Statues are Racist

Unless you have been living under a rock, Confederate Statues in the United States have become increasingly politicised over the past several years in the wake of fresh racial wounds and divisions. Opponents to these statues claim that they are racist and deserve no place in public squares and national, state, and communal veneration. Defenders of the statues argue that they represent tangible evidence of the Civil War historical period and that removing them means we will forget our history about the war. Other defenders of the statues recite white supremacist slogans, arguing that removing the statues is tangible white genocide.

Public historians in the past several years have examined the problem and have come up with some interesting analysis of the history and contexts of these statues. I will use a few examples of recent statues taken down in Baltimore, Maryland, from near where Sandus is located.

In April 1861, after several states had seceded, Southern and Eastern Marylanders—those who owned slaves—advocated for Maryland’s secession from the Union. The governor at the time, Thomas H. Hicks, called a special session of the legislature, but it voted overwhelmingly (53-13) to remain in the Union. Later that year, in September, the Federal government declared martial law, disbanded the state government, and withdrew the right of habeas corpus in Maryland—a still controversial and unconstitutional move.

Key to this issue is the debate over memory and history. While memory and history often go hand-in-hand, memory is not the same as history. We remember events differently from how they happened, and tend to make history one-dimensional when, in fact, history is complex and complicated. This seems to have been the case with how contemporary people see the statues. They appear to us as remembrance of the war itself, when they are in fact artistic symbols. They are “receptions” of the war and people’s later memory of the war, not symbols of the war itself. They are realistic idealisations of what the war meant.


Image by Jerry Jackon of the Baltimore Sun, after protesters doused the statue in red paint.

Take, for example, the Spirit of the Confederacy statue, also known as the Confederate Soldiers and Sailors Monument, in Baltimore. The statue depicts the goddess Victory holding up a dying Confederate soldier, the CSA’s battle flag falling toward the ground, and the goddess crowning the soldier with glory. The base of the monument reads Gloria Victis, “Glory to the Vanquished”—I am sure other ancient historians appreciate the irony of the text! They will know that gloria never goes to the vanquished—it is always vae victis, “woe to the vanquished.”

There are many problems with thinking that these statues are the history of the Civil War. First, they are not history of the Civil War. The history of the Civil War involves battles and battlefields, real physical strife, not statues extolling the onlooker’s memory. Second, these statues were not produced during the Civil War or even after.

Many historians have recently pointed out, however, that these statues were constructed and placed in public during the post-Reconstruction period, when segregation and Jim Crow laws were replacing the integration of freedpeople during Reconstruction. They belong to the resurgent, idealised memory of the “Lost Cause of the South” (i.e., white supremacy) and to Plessy v. Ferguson, which made segregation and the legal practice of “separate but equal” the law of the land. They belong, in other words, not to the history of the Civil War, but to the history of a resurgent, pernicious racism in the United States.

Lee-Jackson Monument.

Image by A. Aubrey Bodine, 1948, held by the Maryland Historical Society.

For example, the Lee-Jackson memorial, which was taken down quietly in Baltimore early Wednesday morning, was erected in 1948 by J. Henry Ferguson, whose father was a friend of Confederate president Jefferson Davis. It depicts the two generals, Robert E. Lee and “Stonewall” Jackson riding horses, an art historical tradition reserved for victorious generals.

The Confederate Soldiers and Sailors Monument, the one mentioned above, was erected in 1902, more than 37 years after the war ended. It was erected by the Maryland Daughters of the Confederacy—a group, like other “Daughters of the Confederacy,” which promoted the “Lost Cause” idealism. Maryland, moreover, a border slave state divided between staying in the Union or seceding and joining the Confederacy, contributed some 30,000 troops to the Confederate Army of Northern Virginia; more than 80,000, however, decided to join the Union army.

Statues are not the only public symbols which were used as tools to further the notion of white supremacy in the segregation period. Before the political debate was about statue, it was about the CSA’s battle flag. This symbol, which is not the flag of the Confederate States of America, saw a resurgence during the Civil Rights movement and the onset of desegregation. Between Reconstruction and up to the 1950s, the battle flag was not a public symbol. But, with cases like Brown v. Board of Education, the flag was out in broad daylight being waved for the first time since the Civil War. As Becky Little has put it, the flag’s popularity and tool as a symbol “has more to do with the Civil Rights Movement than the Civil War.” It was a used then, as now, as a racist symbol against integration and for segregation.

Even phrases and alternative names for the Civil War, like “War of Northern Aggression” and “War between the States,” absolve the South from responsibility for waging a war for slavery. “Northern Aggression” has become a euphemism, when it was in fact the Confederacy which fired the first shot of the war. Some argue that the war was about “states’ rights”—but they forget that it was about states’ rights…to own slaves and to be slave states. Slavery and the preservation of slavery was the key objective and cause for the war.

Some argue that removal of these statues from public veneration will mean that people will forget about the history of the Civil War. That is an interestingly fallacious argument, especially since—even though visible signs of Nazi Germany, Tsarist Russia, or the Roman Empire may remain in ruins or may be utterly destroyed—we still know much about subjects of history which have since “disappeared.” Furthermore, many—especially the protests who advocate for the monuments to be removed—have advocated for their conservation, not their destruction. Current plans for the statues recently removed in Baltimore include donating them to museums, historical societies, and even Confederate cemeteries. These monuments are not necessarily being destroyed: they are being removed to more appropriate public settings, and out of the place of public veneration because of their segregation history. They are being put into museums as testament to the Civil War, of which the monuments sought to venerate and alter memory, and as testament to segregation and racism.

Therefore, if you think that destroying post-Civil War monuments which venerate the “Lost Cause of the South” means we will forget our history, then I would recommend you pick up a book and engage in that history, not its faulty memory. History, historical knowledge, and memory do not fade so instantaneously, but racism lingers.

C. Soergel Publicola

This article relied significantly on Cindy Kelly’s Outdoor Sculpture in Baltimore: a historical guide to public art in the Monumental City.