Celebrations of Libera & Realism
Ave, Comrade Citizens!
The Nation has recently finished celebration the Day of Secession of our State and the New Sancta Year. It is within this shadow that this image of our Socialist work shall prosper!
Under the guidance of the Philia Policy, the manifestation of Libera‘s emphasis on advancement of culture and the State and based on Realism‘s treatise on culture, our Sandus has recently celebrated the days of the Secession and the New Sancta Year. Both Libera and Realism, the important aspects of the politics and policies of our State, feature in both.
On the Day of the Secession in MMX, our Sandus reaffirmed its sovereignty from the Commonwealth of the Federal Republic of St.Charlie. This was the very first occasion of Libera in the State once more. However, many do not understand what Libera is or means to us. Its importance on the politics and policies of our State is quite simple and tripartite:
- Independence – Libera stresses the importance of the independence of our State as an entity.
- Self-Defence – Libera explains that our independence must be maintained by our rigorous self-defence, primarily in terms of political and cultural defence as our State hasn’t a military.
- Self-Advancement – Libera proclaims this other leg of independence, stating that the nation must continuously improve itself to maintain its sovereignty and the vitality of the nation.
Le Secessio is not only the day of the celebration of the reinstatement of Libera, but it is also the celebration of the creation of Realism. It was on the first anniversary of our Secession in MMXI that the Sôgmô wrote the first Realist treatise: the Fire of the Central Hearth. Months before, the State had expressed its intention for “seriousness and professionalism”; however, it was with the first anniversary that these policies were explained in great detail with the Fire of the Central Hearth. Today, Realism is the scientific and dialectical study of micronationalism. Sandum Realism, unlike many other studies for micropatriology, does not stress hobbyism (micronationalism as entertainment) or simulationism (rigorous building of a state under the guidelines of macronational states, such as not building a government with the same complete institutions of the United States), but it instead stresses the importance of looking at the problems of a state or a nation and rectifying it with democratic discussion amongst the citizens of the State.
Realism in Sandus has created several products for our State: we have maintained our power and integrity of State beyond the federationesque policies; we have not opened our Sandus to foreign citizens for the activity of our State; we have created a fluid and democratic State under its framework; we have advanced the culture of our nation; and we have made our State into a unique government. Whilst other micronations experience uncertainties and chaos, our Sandus has been on the same, ever-changing path to our own Self-Advancement.
Libera and Realism are as one like Liber Pater and Libera. Whilst Libera creates the framework of our nation for its sovereignty and improvement, Realism enables us to understand the situation of our micronation and how to rectify it. But when both unite in terms of culture, both create the Philia Policy. The Philia Policy stands for the building of our nation’s culture. Over the past few months, our State has been attaching “for the the Philia Advance” to the end of new programs for the building of national culture, such as the Minecraft Server for the Philia Advance or the Embassy of the State of Sandus in Second Life for the Philia Advance. But to what aspect of our culture and our philosophy does this Philia Policy impact? The Sandum Philosophy is tripartite too and comprises: Socialism, Buddhism, and Sancta.
Philia thereby affects Sancta culture. The origins of Sancta date back to the very founding of our nation with the Grand Lamate of Sandefreistikhan. It was with Sandefreistikhan, a naïve tyro of a state, that the first macronational cultures began to influence Sandus. Tibetan and French cultures first and then Roman, our State is a blend of many cultures. But what is Sancta then? Sancta is the culture created by the blending of these cultures and then making them Sandum. What that means is that Sancta may take an institution or an aspect and change it slightly to fit the Philosophy of our State and to make it more “independently Sandum”. For instance, we do this often when Roman religion: when the Collegio Sacerdae holds a Roman festival, we often make it Sandum by changing the practice of rites or changing the importance of the festival (as we have done with the Regifugia) or the role of the Gods.
To learn more about the Philosophy or the Sandum culture,
please read The Heart of the State or The Soaring Glaucus of the Sovereign People.
This is the evolution of Sandus and Sandum culture. Even Sandum history reflects this constant improvement (or self-advancement) from Sandefreistikhan to archaic Sandus and its mismatched culture to the gradual making of a unique culture which is one large gradient.
These politics, these maxims of our Philosophy, and these cultural aspects of our Sandus are important in all our affairs. One can witness this not just in the Day of the Secession, but also in the Sancta New Year we just recently celebrated.
The Sancta New Year is two separate ancient Roman festivals combined: the Regifugium (changed in Sandus to Regifugia) and the Matronalia. The Regifugium was originally celebrated on the 24th of February for the Romans, but the Collegio Sacerdae pushed it up to the 28th (and, on leap years, the 29th) to make it a celebration of the New Sancta Year – both the changing of the date of the Regifugium and the Sancta calendar being examples of this independently-Sandum culture. To the Romans, the Regifugium was a celebration of the end of the Regnum Romanum, or the Kingdom of Rome. It marks when the last rex (king) of Rome was expelled and when the rex sacrorum (a religious office created to fill the role of the king in Roman religion) would officiate rites at the Comitium, the centre of the Republic, and would hastily flee hence; to Sandus, it is when our cultural ‘rex’ and rex sacrorum — the Sôgmô in his capacity as head of the Collegio Sacerdae cooperative — makes the year flee and when he officiates rites at the Office of the Sôgmô, our Comitium. Even which day is more important in Sandus changes: to the Romans, the Matronalia was more important (as all citizens were involved, rather than just the members of government at the Comitium); to Sandus, the Regifugia is more important because it is the ending of the year and the celebration of the coming of the new one with the rite done by the Sacra Flameno.
To learn more about the Regifugia and the Matronalia, please visit Sacerdotium.
With the New Year, these traditions are part of Sancta culture and have been further built up by the Philia Policy; but the New Year is also an expression of our independence (Libera) and our study of and for our culture (Realism).
It is under Libera and Realism that our Sandus shall constantly improve in all affairs! Let us all set to the Socialist work in the New Sancta Year of our State!
Comrade Gaius Sörgel