Sandus must continue to uphold New Israel Policy

by veritumsandus

In a recent opinion piece, one Kit McCarthy has argued that micronationalists’ opposition to New Israel is borne out of a sort of irrational grudge or personal vendetta. The author excuses the historical basis for what they believe to be an irrational hatred of New Israel held by the community at large, not just by our State of Sandus; but at each excuse of New Israeli micronationalism, the author placably “agrees” with the majority of intermicronational opinion on New Israel.

In other words, McCarthy excuses New Israel while failing to account for the completely valid historical basis for the negative opinion of New Israel.

One ought to recount the historical basis for why many micronations and micronationalists — Sandus and myself included — hold this opinion of New Israel. This is not to say that the moral argument of McCarthy is wrong or invalid (specifically, forgiveness), but rather that states do not and should not perform actions of such importance on matters of personal forgiveness. Rather, moral matters such as these have often and should concern internationally-recognised norms in diplomacy and internal affairs: in other words, micronations should be concerned with matters of peace, equity, and justice.

And, where history is concerned, many micronations which hold “a grudge” against New Israel have perfectly valid reasons for such. On many occasions, Markus Abernathy has verbally attacked the name and persons of other micronationalists without provocation. He has done this in multiple cases with Queen Anna Lindström of Zealandia, myself, or even Casey Hamlin. He has made many undiplomatic attacks on LGBTQ+ and Leftist micronationalists, all of which have lent him a lack of a serious façade in the community in general. His inconsistency as a micronational politician and statesman, furthermore, is reflected in the opinion of him and his micronation, of New Israel. In conclusion, many micronationalists have a long standing history of enduring unwarranted attacks by M. Abernathy on those of us who live lives which do not fit into his narrow theology.

These actions, inconsistencies, and lack of diplomatic respect lend themselves to the community’s rightful disregard for New Israel. A look at Veritum Sandus’s articles on New Israel or on M. Abernathy will yield a brief portrayal of why Sandus does not lend credence to M. Abernathy or his regime. One simply can not will away under the pretext of forgiveness this experience as one might do for those who trespass against us: forgiveness is done of personal volition, but intermicronational diplomacy is of national importance and public policy. As a person, I bear no grudge towards M. Abernathy personally, but this does not mean that I will perform public actions to reconcile either him or his realm to the State of Sandus.

And, upon a closer look of New Israel today, little has changed. New Israel is still a fundamentalist, evangelical Christian micronation which forbids — as even M. McCarthy has admitted — basic human rights to entire populations of peoples who should enjoy freedoms and liberties under precepts of international law. Of course, with voluntary associations like those found in micronations, these do not affect us: but they affect in many ways our diplomacy, our external policy, and our ideological background as a country.

New Israel is an ideological antithesis to the State of Sandus.

Therefore, having read M. McCarthy’s brief and inexplicit opinion piece on the community’s “grudge” towards M. Abernathy, we see no reason to change our views of him or of New Israel. We see no compelling reason — considering our history and our precedent — to welcome M. Abernathy and to reconcile him to us. Should M. Abernathy or his colleagues wish for that to happen, it ought to be on our general terms: for M. Abernathy has for valid reasons been declared persona non grata in Sandus and in the plupart of the community.

I make the fervent and sincere recommendation to the Party and to my fellow Comrade Citizens not to engage with M. Abernathy. He and his realm stands against the sort of toleration which M. McCarthy envisions and which we have built for ourselves here in the State of Sandus. Here, we welcome peoples of all faiths to our micronation; indeed, we have welcomed Christians, Buddhists, Humanists, Atheists… all in peace here. It is my hope that M. McCarthy will see that his call for toleration falls on deaf ears when it comes to M. Abernathy and the regime of New Israel he willfully excuses, except where it concerns toleration for his or their faith; all others are not able to be tolerated. It is, in my opinion, a false hope and expectation that this should happen — and I feel at ease to say this, having known M. Abernathy since before the current New Israeli regime. I have seen no evidence of any sort of profound change that would lead me to believe that he has become tolerant on his part.

In the hope of Libera for our sovereignty,

C. Soergel P.
Party Member

Internationalism: Refuting “Sandum Imperialism”

by veritumsandus

Ave, Comrade Citizens!

Sandus has often been seen as the imperialist state of the micronational world. From Kozuc and Tiana, to Zealandia and Yabloko, Sandum imperial ambitions have riled up members of the intermicronational community. Some say Sandus has been imperialist since its inception, as with the case of the Pristinian conflicts and the time of the Great Ideological Conflict when Sandus was a member of the association of far-left micronations. However, the history of the past year since the previous MMXII CCPS Party Congress finally decisively refutes the beliefs in Sandum Imperialism.

During the MMXII CCPS Party Congress, the Sandum People elected to form two new foreign affairs policies in relation to other states: 1) a reduction of Libera’s self-defence requirements and 2) proletarian internationalism. Whilst Sandus has always and continues to maintain the right to defend herself in conflicts, the past year has seen a pragmatic change directed to make the State of Sandus less aggressive. The primary action done in this was to refuse to become in foreign states unlike foreign states were to ask Sandus for aid or advice. This has led to fewer entanglements Sandus has in foreign relations, as arguments concerning Realism can no longer spin into entanglements between diplomacy.

It is due to the valiant effort of Sandum citizens and the Citizens’ Communist Party for peace in the international community that the Party accepted these new peace-making initiatives in the State of Sandus. Although the State of Sandus asserts its right to defend itself in its own affairs, some powers have instead interpreted that right as imperialism conducted by the State of Sandus. At the time of their passing, these initiatives were hailed as a great success of a nation-state dedicated to peace, however the same foreign powers asserted that the State of Sandus was insincere in their passing. Despite the scandal of the State of Sandus’s removal in Ianuario MMXII (January 2013), the State of Sandus remained dedicated to peace.

Now, more than three-quarters of the way through the year, the State of Sandus is able to reflect on its first Summer season — known as the warring season in Sandus — since the passing of the peace initiatives by the MMXII Party Congress. Upon entering the time following the Armilustrium, we are able to reflect upon the Summer season. It first must be reported that Sandus observed no major diplomatic conflict during the Summer season, a stark contrast from the several years before where conflicts marked the Summer season. Although minor diplomatic conflicts may arise, they are often easily solved and have no lasting impact on the State of Sandus.

Sandus’s commitment to peace refutes the now clearly-false perception that Sandus is an imperialist nation-state. Whilst many states continue to engage in diplomatic conflicts and states suffer violations of their sovereignty by other states and officials, Sandus’s peaceful initiatives have untangled Sandus from conflicts which do not impact the State of Sandus. The success of these initiatives have inspired Sandus in a new found nationalist and socialist initiative in Nation First policies under the new leitourgía program and the Second Philia Advance.

Led by the valiant efforts of Comrade Citizens and the entire Citizens’ Communist Party of Sandus, the State of Sandus shall continue to prosper under the guidance of the Sôgmô and the Party. With the glorious light of the sun upon Our Anticosti, the State of Sandus shall advance under the banner of the Second Philia Advance, guided by the CCPS Party Conference!

The State of Sandus: a successful Proletarian Republic

by veritumsandus

Ave, Comrade Citizens!

The State of Sandus has long been a proud nation-state of the Proletariat. Our working class work away many hours each week for the benefit of the Sovereign People. As an example, although the Sôgmô works tirelessly as the leader of the Sandum nation-state, he works away on Tellus each morning and, for six days out of the Gregorian week, he dedicates himself to forming and slapping pizza dough. Some have argued that this macronational experience bears no relation to our micronation: such people have certainly never stepped foot in Sandus nor have given any understanding or comprehension to the Sandum Philosophy or the political theory of Realism. The Sandum Socialist State is one of understanding the suffering of the worker, in all forms; who is more enabled to do this than workers themselves? The international proletariat, we feel, suffers life more so than the bourgeoisie: the proletariat is suppressed into poverty and into a perpetual struggle as the protagonist.

The State of Sandus is a different type of state from most other macronations: it is here, in Sandus, where the proletariat has the power. The power of the elected Sôgmô rests on the authority of the people through his annual election and recommittal to the people’s sovereignty. When the State was formed, this was not considered, however, grâce à the Founding Law’s unwritten constitutional basis, the State of Sandus enacted revolutionary democratic reform within the first few months of the Sôgmô’s first year of reign. Thus, the transfer from monarchy to republic complete.

When, in the next few years, the democratisation and the cooperativisation of the Citizens’ Communist Party took place, the Proletarian Republic was established as the Party acts as a form of parliament. Plans currently stand for the State of Sandus to pursue a proto-parliamentarian Council in the future, thereby strengthening the bonds between the elected Sôgmô and the People each day. But, what makes Sandus a proletarian republic, besides the Sôgmô being a proletarian?

Private enterprise is unconstitutional and illegal in Sandus; the only form of production can take place through the people’s republic as it stands here in Sandus. The proletarian Sôgmô, elected by the Sandum Sovereign People, as well, acts as a sort of Theodorist vanguard to any imperialist, bourgeois, or capitalist influence or attempt at an overthrow. The Sôgmô, as the Sovereign People’s elected leader, has therefore received a mandate against counter-revolution along the lines of Sandus’s Socialist Revolution.

More so, we must then consider how Sandus is successful. Although many people praise the work of the Central People’s Government, it must be noted of how much work there is left to do: in fact, there are whole Sandum songs constructed to remind us of how much further we have to go (for example, the second stanza of the State-version of We Sandum People). In the Sandum Philosophy, we consider ego to be a cause of suffering of all people, therefore let us consider this success from an objective means, from what foreign observers have pointed out:

1. The State of Sandus has constructed a unique and working constitution, which has evolved from constitutional monarchy, to elective monarchy, to republic, and finally to proletarian republic; unlike many other systems, where coups d’état take place, the Sandum Sovereign People have revolutionised the State on a path of evolution, and have kept the defining details of all these other systems. In Sandus, the Sôgmô can still act as cultural vanguard, much like in Theodorism, as a monarch, yet he may also be elected each Winter and have his right to rule in the power of the Sovereign People as an elective king or as a president. When we consider Sandus as a republic, it becomes apparent that the Sovereign People possess real political power here: they elect the Sôgmô, they take part in Party Congresses, and they form the basis of the Sôgmô’s power and authority; it then becomes apparent that all in Sandus are workers, thereby making us a proletarian republic and a dictatorship of the proletariat.
2. The State of Sandus has become one of a few micronations to perpetuate a unique culture in Sandus, making from many one: taking the example of many peoples and making their work wholly Sandum. We need not consider this too long, as examples include the most recent celebration of the Lucaria, Neptunalia, and Furrinalia, the role of the Equinoxes and Solstices, and the consideration the Sôgmô is giving to a sort of Carnivale or Mardi Gras-type celebration.
3. The State of Sandus is moving towards practical and pragmatic advancement as being the home of economic growth, as it moves toward the 2015 Economic Goal. This growth becomes apparent when one considers the Office of the Sôgmô’s recent work on the Tellus Agrarian Cooperative and on the circulation of persumae. Work has also been discussed on how Sandus can begin to use Tellus and possible future donation taxes for the benefit of the Sandum People by subsidising their co-pay, medical costs, mortgage or rent, food consumption, gas costs, and other such ventures.
4. The State of Sandus has a strong national identity, as shown most recently with an article written on the nationalism of our micronation, and has a strong sovereign frontier. When one considers the State of Sandus, we are most known for Libera, our strong sense of self-defence of country, and our isolationism. Unlike many other micronations, we do not bolster our population with foreign citizenship nor with honorary citizenship and we do not loosen our policies or beliefs for our allies: we treat all equally according to the Sandum Philosophy and we take the concept of our sovereignty both professionally and seriously.
5. The State of Sandus is an academic nation-state, where much emphasis is placed on the worker’s academic potential as well as their productive potential. This is shown by the proportion of Sandum citizens, both former and present, who have achieved highly in academics, who have achieved or will achieve university education, and is also shown by the role of the Citizens’ Communist Party and the Collegio Sacerdae as academic organs, as well as by the common academic work published and displayed on Veritum Sandus and on Sacerdotium. This is also shown by the famous Sandum propaganda poster, bearing Vladimir Lenin, which reads: “The Intellectuals: the Vanguard of the State!”
   The State of Sandus has also become a platform for intermicronational academic achievement, having released many academic papers for the Winter Solstice in MMXII (2012) on Sacerdotium.
6. The State of Sandus has made itself known by the various publications, journals, and other written articles in the intermicronational world; it is often the case that Sandus becomes known throughout the world through its publications that the Sôgmô and the State are known of before both know others. Grâce à Sandus’s academic work in the field of micropatriology and à Sandus’s flourishing bilingualism in both English and French, Sandus has become successful in the study of micronationalism and in opening up potential for the State with Anglophone and Francophone nations.

Above all else, Sandus has an unwaivering path towards Socialism and towards the whole Sandum Philosophy. This unwaivering path has been established and strengthened by both Libera and Realism, and the product of both in cultural fields via Philia. We are a strong, powerful country that has arisen by autogenesis, much in the way of the protogenoi. Whilst remaining ever cognisant of the long way we still have to go until the Anticosti ideal and dream, and remaining understanding of the false illusion of the collective ego, it must be realised by the Sovereign People of this lineage of the result of hard work, and how our ever-present hard work continues to shape and form the State of Sandus.

Acting-Secretary Gaius Sörgel

Celebrations of Libera & Realism

by veritumsandus

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:

1. Independence – Libera stresses the importance of the independence of our State as an entity.
2. 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.
3. 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

Philia Policy: Invigorating the State, Going Beyond the Frontier!

by veritumsandus

Ave, Comrade Citizens!

Marching forward under the State and Party Flags, the Sandum people have advanced the national culture to its greatest heights!

By following Libera‘s emphasis on independence in all affairs, Sandus has asserted its independence in the national culture by first founding the Sandum philosophy. With the creation of the philosophy, in which Sandus has stressed its intended values and purposes, from the many different philosophies — Communism, Socialism, Buddhism, Stoicism, modern social Liberalism, et cetera — the State has created and gone beyond the intermicronational world in pursuit of the Advance!

By creating an independent culture which has stressed the individual’s expression and the collective duty and weal, the State has become a beacon to the intermicronational world. Most recently, the Kossian (St.Charlie) Ministry of Culture has been invigorated by the success of Sandus and the Philia Policy’s advance to create the Innover! policy. Koss has pursued a new calendar, similar to where Sandus started in February 2011 with the Sancta calendar.

Philia has expressed and invigorated State by the people’s love of country. The policy has proclaimed a new age in Sandus: an age of cultural revolution. Following the Sandum Value for the continuity of compassion to the sufferers, the State has pursued Socialism and Buddhism for the Advance in reduction of suffering and has pursued Stoicism in education. With Philia, Sandum art and music has grown exponentially and the liberty of the State and of the Sovereign People has been emboldened. With countless emphasis on cultural advancement, the State of Sandus has pursued all aspects of life, to fulfil a country established on complete independence under Libera.

In Philia Sandus, we are giving new meaning to the motto «may we be happy and proud, equal and free!» By Attaining the Cutting Edge Without End, the State of Sandus is pursuing a free and equal socialist society with completely independent culture for the People!

May the People and the Party follow the Advance for Socialism in the State by the guiding moonlight of the Sôgmô!

Comrade Gaius Sörgel

Song: Without End

by veritumsandus

Attaining the Cutting Edge has become a symbol of this Season’s Philia Policy. However, with correct reason and purpose, Philia must be implemented with the strong and forward-bearing spirit of Libera Politics and Socialism. The cultural, social, and political liberalism of Philia is meant to increase Sandum culture and to devolve power to the masses. Though the Sôgmô shall remain the leader of the State, under Article Three of the Founding Law, the Party shall take increased role in the function of Sandus. Just as the parliaments of many countries, so too shall this State adopt democracy in its own approach.

This song entitled Without End, from the North Korean song Without a Break, has been translated to a Sandum form under the spirit of Philia and to inspire the Sovereign People!

Music

Lyrics:

In the Party, comrades toil.
“Without End” is their saying,
They say it with every effort,
With fervent spirit.

Accomplishing work without end,
Policy is without end.
Like the Eagle without end,
Without end — Without end!
Without end!

Always vigilant i’ Country,
Comrades toil without end.
Without end is the order
To advance the State!

Philia is without end;
The State is without end.
Like the work of the People,
Without end — Without end!
Without end!

All Comrades are unmatched,
The Party Spirit progresses!
They are ready for Sovereignty,
Ready without end.

Going to work without end,
Philia is without end.
Like the Party and People,
Without end — Without end!
Without end!

Without end!

Without end!

Philia Policy: Love of Country

by veritumsandus

 

With the inauguration of the State Polytheistic Shrine to Athena and All the Gods tonight at the Palaso d’Etato, Kremlum Sandus, the Sôgmô spoke on the importance of the creation of a national identity and a national culture. Indeed all of these issues are becoming more and more important to the State, to the Sovereign People, and to the Party because, in less than a year, the current status of the State may be rolled on its head and what will remain in this tossed ship of State will be the Sandum culture, our will, and the State we have created for ourselves.

This upcoming Winter is most likely the last in our current location. Before the departure of the common State and the citizens of the Kremlum Sandus province from the area, it has become necessary for the State and the Party to fulfil policies which are meant to create a sovereign state and people. Work must be done to advance the State before the departure from the area defined by the Central People’s Government as Kremlum Sandus. This upcoming Winter will help to advance national culture so that, in the future, Sandus shall become more liberal as well as more well-rounded. However, it will become necessary for the State to create a national culture for an increase social and cultural identity. The current state of culture in Sandus stands out amongst many other micronations; however, when real life is the judge, Sandus lacks.

In an article from a few weeks prior, the Sôgmô spoke on the necessity to follow the seven components of culture for the advancement of national culture. Today, under the guidance of the Citizens’ Party and its democratic platform, the Central People’s Government headed by the Office of the Sôgmô shall set forth specific guidance for the improvement and advancement based upon Libera and Realism for national culture. This advanced national culture shall provide the Sandum people with a cultural identity and common values. At the Party Congress in November, current Secretary and Sôgmô Gaius Sörgel shall present to the members of the Party assembled the oaths, basis, and purposes for Sandum citizens. This shall include an oath that all citizens must affirm in order to be viewed as Sandum citizens. This oath, based upon the Sandum precedent for understanding suffering and the causes of suffering, will be the basis of all Sandum citizens and Sandum culture. From it, all cultural expression by Sandum citizens shall be secondary to the understanding of suffering, the causes of suffering, the end of suffering, and the way of ending suffering. This understanding shall be the paramount maxim of Sandum culture, Sandum society, Sandum politics, and Sandum Socialist economy. All cultural expression in Sandus must be related to it in reason, in symbolism, and in practice.

With the hopeful introduction of this underlying view of Sandum citizens by this November, the State of Sandus shall transition from an imposed cultural entity to a liberal entity of the cultures of its citizens by the 2014 Spring Party Congress. With the hope of further cultural expression and advancement after that Party Congress, the State shall certainly advance in the period of creating a homogeneous State national culture.

May the State fulfil the expectations of Libera under the Philia Policy — Love for the Country!

Gaius Sörgel

Sôgmô to perpetuate Work Ethic of the Party

by veritumsandus

Ave, Comrade Citizens!

Under the fervent sentiments of the North Korean song Attaining the Cutting Edge, the Sôgmô and Party Secretary Sörgel has vowed to regular and common work this week in the preservation of the Palaso d’Etato and its estate in the Kremlum Sandus Province. In keeping with the forth-right step of Libera politics, the Sôgmô has decided of his own will to follow in the clear and written decree of Libera self-advancement and dedication to the Socialist Work. A report shall be given by the Party Secretary later this week, once this work is finished, on the completion according to Libera politics and Party and State policy.

Gaius Sörgel

 

 

 

 

Libera: Success for Sandus in Anti-Federal Policy

by veritumsandus

Libera calls for the utter self defence of the nation in all instances of military aggression or political actions taken to counter the State’s policies. For the past few months, Libera politics have been utilised by the Office of the Sôgmô in order to respond to instances of aggression from Nemkhavia, which are being peacefully resolved by both governments, and in order to defend this State’s anti-Federalism policy. This anti-Federalism policy has been misinterpreted by Nemkhavia as being an “anti-Nemkhav” policy, though such is hardly the case as this Government approached the Nemkhav Federal Government in order to assure peace for both sides. However, this anti-Federalism policy has been most recently misinterpreted by nouveaux St.Charliens who have viewed this anti-Federalism policy as an “anti-Kozuc” policy.

The anti-Federalism policy is in concerns to micronational federations constructed across geographical, social and cultural barriers. The Office of the Sôgmô often views these federations as easily being able to fall apart and consistently explains the State’s belief that micronational federations of such a variety can only maintain themselves by having an internal ‘pull’ or an external ‘push’. In many cases, some federations have a ‘pull’ of a stable and founded federal government; in others, they have the external ‘push’ of foreign pressure: in many cases, this pressure originates from Sandus. Without the State’s micronational-variant of the anti-Federalism policy, the Office of the Sôgmô understands that some of these federations would lose the pressure uniting them. “It is by the revolutionary activity of the Office of the Sôgmô, especially in concerns to Libera and our anti-Federal policy, that often unites these federations in many processes; if we would be quiet in concerns to our anti-Federal policy, we would expect that the forces that bind culturally-independent micronations together would erode away,” explained the Sôgmô.

However, most recently, the topic of Kozuc has come up between micronational leaders, especially the founder of Kozuc. The State notes that Kozuc has historically and culturally been a “gang” of teenagers fighting with another gang with ‘airsoft’ weapons. However, under the guidance of the Sôgmô, who has before expressed disfavour towards this issue between Kozuc and Skendal, the State has expressed disfavour towards the failure of the federal system upon Kozuc. “In a discussion with M. Small last night, he explained to me that Skendal was still operating against Kozuc. We explained to him that action must be taken in order to end this and, with great hopes and aspirations, create a revolutionary social change within Kozuc from a gang of children to that of respectable individuals whose civilian government will triumph by example over the aggressive neighbours in Skendal. However, revolutionary action must be taken by the Kozuc government, which explained that this issue is now in the hand of the St.Charlian Federal Government and has stalled in those halls of state,” the Sôgmô informed in regards to recent events.

Word is still coming from Kozuc that the new “Federation-esque” policy of St.Charlie will succeed in Kozuc. However, the trend of history and current events show that nothing has changed in that country. “With the revolutionary and compassionate guidance of the Party, we always wish for success and progress within Kozuc.”

With many more micronational leaders beginning to chime in, the issue involving Kozuc looks to not be resolved by the time of the Quintila PoliNations Summit, where the Sôgmô has invited Kozuc and St.Charlian officials to visit the grave of Karl Marx and to dinner at the ambassadorial residence in the London region. Though with Libera politics, Comrades, the State has already made head-way in advancing State policies. “It is due to Libera politics that we have responded in our logic and reasoning towards the events going on within Kozuc and St.Charlie. And, thankfully, a few leaders have listened and have finally understood our reasoning and logic, though they are less than compelled to act on that analysis. Time shall tell to see if the anti-Federal policy will be successful on its own or if it shall be necessary to engage Libera once more.” With the anti-Federal policy, it is clear that the guidance of the Sôgmô will continue to work for the supreme sovereignty and independence of micronations throughout the intermicronational community. “Our profession is based upon the underlying importance of sovereignty of our states. To betray that is to betray one’s state.”
With Libera, it shall be clear that those under sway of the concessions of the attractive federations shall be embattled with the logic and reasoning of the State under the revolutionary guidance of the Party!

Gaius Sörgel

Libera: Victory over A1

by veritumsandus

Libera, a word which resonates in the ideology and philosophy of Sandus, is known for its emphasis on independence and freedom. Indeed the word means exactly that, originating from Latin liber. It stresses the importance of self-defence and independence in politics and government, and its implementation has done exactly that. Since the times of infamous aggression directed at our State, and even to today, Sandus has followed Libera, even without its definition.

In 2010, during the Great Ideological Conflict with Wyvern and the Intermicronational Conservative Alliance, Libera’s stress on self-defence was utilised when the ICA promoted policies of “fighting Socialism”, an imperialistic aim to do away with Socialism. Libera was used even before that, during the Insola War, when Sandus denied the ultimata against us from New Europe and Pristinia. Even in the OAM and the community today, Libera shapes the politics of Sandus.

One such event that it has shaped is our relations with A1, Yabloko, and, most recently, Nemkhavia. Despite A1’s growth in political affairs within the community in 2010, Sandus looked on its growth with disdain. Very little had warranted its growth: a micronation built for fun with a Liberal passing off as a Communist, its leader’s unfortunate choice in a pseudonym and his arguments against micronational sovereignty that came later, despite the fact he was a micronationalist. A1’s rise in power — which seemed to have little to no basis for intramicronational growth in politics or responsibility, as has been seen even recently with Koss and with Havnesgade-Amager — was synonymous with that of Yabloko, which both formed into a political alliance under TASPAC. TASPAC’s constant abuse of our State, besides its two leading members having no basis for their growth in power besides their own prostitution and seduction over other micronationalists, was one mere cause of Libera’s implementation in Sandus’ constant self-defence.
If micronationalism had wars, the political disputes and conflicts would be them; and if those were our wars, Libera politics would crown us by Nike.

To this day, former TASPAC members continue to attack and berate Sandus and her Central People’s Government. However, they have no regard for our Libera politics. Do they not understand that it is the ideology of Sandus to continue to defend ourselves, until the metaphorical death? This has been shown with the demise of A1 and the abuse we have received, from TASPAC puppets and the puppeteers’ marionette arguments, over relating this Victory over Aggression to the Victory over Fascism that is celebrated on the IX of Maio, especially when the former happened on the occasion of Lemuria along with Remembrance Day. This Party, this State, and our Government is completely dedicated to our self-defence under the premise of Libera politics.

Gaius Sörgel