Catholic Order Of Xaragua

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OFFICIAL DOCTRINAL DECLARATION

ON THE EXCLUSIVE ECCLESIASTICAL MISSION OF THE SOVEREIGN CATHOLIC INDIGENOUS PRIVATE STATE OF XARAGUA (SCIPS-X)

Article 1 — Supreme Ecclesiastical Orientation

1.1 The Sovereign Catholic Indigenous Private State of Xaragua (SCIPS-X), in the exercise of its full canonical, indigenous, and public international juridical personality, solemnly and irrevocably affirms that its sole and exclusive mission, both in principle and in execution, is to serve, protect, and develop the Holy Catholic Church, in full and perpetual communion with the Apostolic See of Rome.

Article 2 — Canonical Authority

2.1 This declaration is enacted under the supreme canonical authority derived from:

(a) Canon 331 of the 1983 Codex Iuris Canonici, affirming the primacy of the Roman Pontiff over the universal Church;

(b) Canon 333 §3, requiring all the faithful to preserve communion with the Roman Pontiff and prohibiting any appeal against his decisions;

(c) Canons 1254–1258, recognising the Church’s inherent right to acquire, retain, administer, and alienate temporal goods to pursue its proper ends;

(d) Canon 747 §1, affirming the Church’s divine mandate to proclaim the Gospel and promote the salvation of souls.

Article 3 — Rejection of Secular Jurisdiction

3.1 SCIPS-X shall not, now or in the future, exercise administrative, legislative, or executive competence over secular populations, secular institutions, or secular governance, except where directly necessary to protect the integrity of Catholic institutions and the people under its jurisdiction.

3.2 All matters pertaining to the secular order shall be referred to the competent secular authorities or to the respective religious orders or denominations of the persons concerned.

Article 4 — Ecclesiastical Development as State Policy

4.1 All resources, structures, and policies of SCIPS-X shall be directed exclusively toward:

(a) The safeguarding and expansion of Catholic educational, pastoral, charitable, and liturgical institutions;

(b) The protection of Catholic property, indigenous people and lands, especially those held by indigenous, mortgage-free Catholic or non-Catholic ancestral landowners;

(c) The promotion of Catholic identity, catechesis, and evangelisation within the jurisdiction of SCIPS-X;

(d) The maintenance of diplomatic, canonical, and cooperative relations with the Holy See, the Episcopal Conference, and other recognised Catholic entities worldwide.

Article 5 — Irrevocability

5.1 This Declaration, once promulgated, constitutes a supreme constitutional and doctrinal norm of SCIPS-X and may not be amended, repealed, or derogated in whole or in part, except by an explicit and written mandate of the Roman Pontiff himself.

5.2 Any act contrary to this Declaration shall be null and void ab initio and shall be deemed an act ultra vires, without effect in law or conscience.

Promulgated under the Seal of the State

By the Prelate-Founder & Rector-President

Monsignor Ludner Pascal Despuzeau Daumrc Viau

Sovereign Catholic Indigenous Private State of Xaragua (SCIPS-X)

Date: August 13, 2025

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SOVEREIGN CATHOLIC INDIGENOUS PRIVATE STATE OF XARAGUA (SCIPS-X)

SUPREME CANONICAL AND CONSTITUTIONAL DECREE

ON THE IRREVOCABILITY OF THE INDIGENOUS AND ECCLESIASTICAL RIGHTS OF THE CATHOLIC FAITHFUL UNDER THE CONCORDAT OF 1860 AND THE CANONICAL ORDER

DATE OF PROMULGATION: JULY 2025

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I. PREAMBLE: CANONICAL, HISTORICAL, AND TREATY-BASED FOUNDATIONS

I.1 Whereas the Sovereign Catholic Indigenous Private State of Xaragua (SCIPS-X), in the exercise of its sacred, perpetual, and inherent sovereignty as the juridico-historical, cultural, and genetic heir of the Taíno, Kalinago (Carib), and Arawak Indigenous Nations, acts under the protection of natural law (lex naturalis), divine law (lex divina), and ecclesiastical law (lex ecclesiae).

I.2 Whereas the Catholic Church, as Mater et Magistra of all nations (John XXIII, Mater et Magistra, May 15, 1961), has declared in its magisterium the obligation to respect and protect the dignity and rights of Indigenous Peoples and their integration within the universal salvific mission of the Church.

I.3 Whereas the Second Vatican Council, in the Dogmatic Constitution on the Church (Lumen Gentium, November 21, 1964), solemnly proclaims:

“All men are called to belong to the new People of God. Wherefore this people, while remaining one and unique, is to be spread throughout the whole world and must exist in all ages, so that the design of God’s will may be fulfilled: He made human nature one in the beginning and has decreed that all His children who were scattered should be finally gathered together as one (cf. John 11:52).” (Lumen Gentium, §13).

I.4 And whereas the Pastoral Constitution on the Church in the Modern World (Gaudium et Spes, December 7, 1965) further declares:

“The Church recognizes in every culture seeds of truth and the workings of the Spirit. She honors those traditions and seeks to purify and elevate them by bringing them into full communion with Christ.” (Gaudium et Spes, §53).

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II. THE INALIENABLE ECCLESIASTICAL RIGHTS UNDER THE CODE OF CANON LAW (CIC 1983)

II.1 Whereas the Code of Canon Law (Codex Iuris Canonici, 1983), promulgated by His Holiness Pope John Paul II on January 25, 1983, establishes in Can. 204 §1 that:

“Christ’s faithful are those who, inasmuch as they have been incorporated in Christ through baptism, have been constituted as the people of God; for this reason, they participate in their own way in the priestly, prophetic, and kingly office of Christ, and to the best of their ability carry on the mission which God has entrusted to the Church to fulfill in the world.”

II.2 Whereas Can. 208 further declares:

“There exists among all the Christian faithful a true equality regarding dignity and action whereby all cooperate in the building up of the Body of Christ according to each one’s own condition and function.”

II.3 Whereas Can. 747 §2 provides that:

“It is the duty of the Church at all times to announce moral principles, even concerning the social order, and to render judgment on any human matter insofar as the fundamental rights of the human person or the salvation of souls requires it.”

II.4 Whereas Can. 129 §1 stipulates that:

“Those who have received sacred orders are qualified, according to the norms of the law, for the power of governance, which is also called the power of jurisdiction; lay members of the Christian faithful can cooperate in the exercise of this same power according to the norm of law.”

II.5 Whereas as a Catholic Indigenous Faithful acting within the canonical order and under the protection of the Concordat of 1860, the Rectorate–Presidential Authority of the Sovereign Catholic Indigenous Private State of Xaragua exercises its inherent right to establish, administer, and defend ecclesiastical institutions, in accordance with Can. 215:

“The Christian faithful are at liberty freely to found and direct associations for purposes of charity or piety or for the promotion of the Christian vocation in the world, and to hold meetings for the pursuit of these purposes by common effort.”

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III. THE CONCORDAT OF 1860 AS A BINDING TREATY

III.1 Whereas the Concordat concluded between the Holy See and the Republic of Haiti on March 28, 1860, ratified on July 18, 1860, remains in force as a treaty under international law, in conformity with the Vienna Convention on the Law of Treaties (1969), Articles 26 (“Pacta sunt servanda”) and 27 (“Internal law and observance of treaties”).

III.2 Whereas the Concordat grants to the Catholic Church and its faithful a privileged juridical status within the territory, guaranteeing autonomy for ecclesiastical administration and recognition of Catholic institutions as having their own personality and rights.

III.3 Whereas the failure of the secular authorities to abrogate or modify the Concordat in due legal form implies its continued binding effect and the irrefragable validity of ecclesiastical acts and institutions founded thereunder.

III.4 Whereas any attempt to suppress the ecclesiastical rights of Catholic Indigenous Faithful constitutes not only a violation of the Concordat but also an infringement upon the canonical rights guaranteed under the Code of Canon Law and the Universal Declaration of Human Rights (1948), Article 18:

“Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance.”

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IV. DISPOSITIVE PART: PROCLAMATION OF IRREVOCABILITY

IV.1 Now therefore, the Sovereign Catholic Indigenous Private State of Xaragua (SCIPS-X), by virtue of its sacred mandate and in perpetual fidelity to the Holy See, hereby solemnly proclaims:

1. The ecclesiastical and indigenous rights of the Catholic Faithful under the Concordat of 1860, the Code of Canon Law (1983), and the universal magisterium of the Church are inherent, inalienable, imprescriptible, and irrevocable.

2. The silence of the Holy See in response to the notifications and declarations of SCIPS-X constitutes a canonical non-opposition (non oppositio canonica) and tacit recognition of its conformity to the faith and ecclesiastical order.

3. Any act of interference, suppression, or opposition to the exercise of these rights shall be deemed null and void ab initio under both canonical and international law.

IV.2 This Decree, promulgated under the Supreme Canonical and Constitutional Authority of SCIPS-X, shall be entered into the permanent record of the Rectorate–Presidential Archives and transmitted to the Apostolic Nunciature and relevant ecclesiastical and international bodies.

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Thus decreed and promulgated under the canonical seal and supreme authority of SCIPS-X, in the year of Our Lord 2025.

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ANNEX I: POST-VATICAN II DECLARATIONS AND ECCLESIASTICAL DOCTRINE ON INDIGENOUS RIGHTS AND COLONIAL REPARATIONS

A. Indigenous Rights in the Catholic Magisterium

A.1. Laudato Si’ (Pope Francis, 2015)

“[...] For them, land is not a commodity but rather a gift from God and from their ancestors who rest there, a sacred space with which they need to interact if they are to maintain their identity and values. When they remain on their land, they themselves care for it best. Nevertheless, in various parts of the world, pressure is being put on them to abandon their homelands to make room for agricultural or mining projects which are undertaken without regard for the degradation of nature and culture. Indigenous communities have a fundamental right to remain on their ancestral lands. They should be consulted in a genuine and respectful way in all matters that concern them or their territories” (Laudato Si’, §146).

A.2. Post-Synodal Apostolic Exhortation Querida Amazonia (Pope Francis, 2020)

“In a cultural reality like Amazonia, where so many indigenous communities are deeply rooted in their ancestral lands, I consider it essential to reaffirm that they have a right to be consulted in a free, prior and informed manner regarding any initiatives that affect their lives, land, and cultures (cf. United Nations Declaration on the Rights of Indigenous Peoples, 2007). This is not merely a request but a requirement of justice.” (Querida Amazonia, §7).

A.3. Pope John Paul II: Address to Indigenous Peoples in Phoenix, USA (1987)

“The Church herself has been enriched by the spiritual traditions of your peoples. In many ways, these traditions have contributed to the life of the Church. [...] It is necessary to recognize the past injustices and to work together in ensuring that your rights are respected, especially the right to maintain your cultures and to determine your own destiny.”

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B. The Rights to Restitution and Reparations for Slavery and Colonization

B.1. Pontifical Commission for Justice and Peace, “The Church and Racism: Towards a More Fraternal Society” (2001)

“The injustices committed during the colonial period and the transatlantic slave trade inflicted wounds that are still open. True reconciliation requires not only forgiveness but also justice, which demands efforts towards restitution and reparations wherever possible.”

B.2. Vatican Statement to the United Nations World Conference Against Racism (Durban, 2001)

“States and institutions should acknowledge the moral debt incurred by centuries of slavery and colonization, and they have a duty to pursue policies aimed at repairing these historical wrongs and restoring the dignity of the descendants of those affected.”

B.3. Compendium of the Social Doctrine of the Church (Pontifical Council for Justice and Peace, 2004), §482

“The historical processes of colonialism and slavery have inflicted wounds that require healing through recognition, justice and, where possible, reparative measures that restore a sense of dignity and enable peoples to build their future.”

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C. Binding International Instruments Supporting the Ecclesiastical Position

C.1. United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP, 2007)

Article 8 §2: “States shall provide effective mechanisms for prevention of, and redress for: (a) any action which has the aim or effect of depriving them of their integrity as distinct peoples, their cultural values or their ethnic identities; (b) any action which has the aim or effect of dispossessing them of their lands, territories or resources.”

C.2. International Covenant on Civil and Political Rights (1966)

Article 1: “All peoples have the right of self-determination. By virtue of that right they freely determine their political status and freely pursue their economic, social and cultural development.”

C.3. Vienna Declaration and Programme of Action (World Conference on Human Rights, 1993)

“The World Conference on Human Rights recognizes the inherent dignity of Indigenous Peoples and affirms the necessity of providing remedies for the historical injustices that they have suffered, particularly in relation to colonization and dispossession of lands.”

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D. Concluding Principle

In light of these ecclesiastical and international declarations, the Sovereign Catholic Indigenous Private State of Xaragua (SCIPS-X) asserts that:

1. The Catholic Indigenous Faithful possess irrevocable rights to their cultural, spiritual, and territorial heritage under both canon law and international law.

2. The silence of the Holy See in response to notifications from SCIPS-X constitutes a canonical acquiescence (non oppositio canonica), thereby affirming the conformity of its acts to the ecclesiastical order.

3. Any attempt to obstruct these rights, or to deny historical reparations for slavery and colonization, shall constitute a grave violation of both divine law (lex divina) and international norms.

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ANNEX II: PONTIFICAL BULLS AND ECCLESIASTICAL MAGISTERIUM AGAINST SLAVERY AND COLONIAL INJUSTICE

A. Historical Papal Decrees Against Enslavement

A.1. Sublimis Deus (Pope Paul III, May 29, 1537)

“We define and declare that the said Indians and all other peoples who may later be discovered by Christians, are by no means to be deprived of their liberty or the possession of their property, even though they be outside the faith of Jesus Christ; and they may and should, freely and legitimately, enjoy their liberty and the possession of their property; nor should they be in any way enslaved. Should the contrary happen, it shall be null and void and of no effect.”

This decree, considered a foundational element of the Church’s doctrine on indigenous dignity, remains a binding moral directive within the ecclesiastical order.

A.2. In Supremo Apostolatus (Pope Gregory XVI, December 3, 1839)

“We warn and adjure earnestly in the Lord all faithful Christians of every condition that no one in the future dare to trouble unjustly Indians, Negroes, or other men of this sort, to despoil them of their possessions, or to reduce them to slavery, or to lend aid or favor to others who perpetrate such outrages.”

This bull condemns the institution of slavery and the transatlantic slave trade as intrinsically evil (intrinsece malum), making any support thereof a grave sin against divine and natural law.

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B. The Ecclesiastical Doctrine of Restitution

B.1. Compendium of the Social Doctrine of the Church (Pontifical Council for Justice and Peace, 2004), §482

“The processes of colonialism and slavery have inflicted deep wounds on peoples and cultures. Recognition, restitution, and reparative measures are demanded by justice in order to restore dignity and allow the affected communities to shape their own destiny.”

B.2. Address of Pope John Paul II in Gorée Island, Senegal (February 22, 1992)

“From this African sanctuary of pain, I plead for forgiveness, especially from our African brothers and sisters, for the sins committed by Christians against you. May the wounds inflicted by the slave trade be healed by justice and solidarity.”

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C. Canonical and International Juridical Foundations

C.1. Code of Canon Law (CIC 1983)

Can. 1375: “Those who impede the freedom of the ministry of the word of God or of the governance of the Church or of ecclesiastical superiors, or who intimidate ecclesiastical persons in their legitimate actions, are to be punished with a just penalty.”

Can. 1399: “Besides the cases defined in this or other laws, any external violation of divine or canon law can be punished by a just penalty only when the gravity of the violation demands punishment.”

C.2. Vienna Convention on the Law of Treaties (1969)

Article 26 (Pacta Sunt Servanda): “Every treaty in force is binding upon the parties to it and must be performed by them in good faith.”

Article 53 (Peremptory Norms of General International Law): “A treaty is void if, at the time of its conclusion, it conflicts with a peremptory norm of general international law.”

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D. Dispositive Recognition

In light of the above, the SCIPS-X:

1. Declares that the pontifical bulls Sublimis Deus (1537) and In Supremo Apostolatus (1839) constitute perpetual and immutable canonical law on the dignity and liberty of Indigenous Peoples and descendants of enslaved populations.

2. Affirms that these decrees provide the juridico-theological foundation for claims to restitution, reparations, and the full exercise of self-determination by Catholic Indigenous communities.

3. Recognizes any act of denial, obstruction, or minimization of these principles as null and void ab initio under divine, canonical, and international law.

Thus entered into the Permanent Rectorate–Presidential Archives and transmitted to the Apostolic See and international bodies for notice and record.

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ANNEX III: DECLARATION OF STATEHOOD AND TERRITORIAL JURISDICTION OF THE SOVEREIGN CATHOLIC INDIGENOUS PRIVATE STATE OF XARAGUA (SCIPS-X)

A. Declaration of Statehood

A.1 Whereas the Sovereign Catholic Indigenous Private State of Xaragua (SCIPS-X), as the juridico-historical, cultural, and genetic successor of the Taíno, Kalinago (Carib), and Arawak Indigenous Nations, exercises full and perpetual sovereignty over its people, lands, and institutions in accordance with natural law (lex naturalis), divine law (lex divina), and international law (lex gentium).

A.2 The SCIPS-X proclaims itself a sovereign, autonomous, and independent State, deriving its authority not from any external political power but from its inherent right of self-determination, as recognized in:

United Nations Charter (1945), Article 1(2): “The purpose of the United Nations is... to develop friendly relations among nations based on respect for the principle of equal rights and self-determination of peoples.”

International Covenant on Civil and Political Rights (1966), Article 1(1): “All peoples have the right of self-determination. By virtue of that right they freely determine their political status and freely pursue their economic, social and cultural development.”

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B. Territorial Integrity and Jurisdiction

B.1 The Sovereign Catholic Indigenous Private State of Xaragua asserts exclusive jurisdiction over the lands historically and ancestrally belonging to the Xaragua domain, encompassing:

1. The Grand Sud of Hispaniola, including the Departments of Nippes, Sud, Grand’Anse, and Sud-Est.

2. The Northwest Peninsula (Tortuga and surrounding coastal areas) as integral to the Xaragua’s strategic maritime heritage.

3. The Île de la Gonâve and any other customary lands under the traditional authority of Xaragua’s Indigenous leadership.

B.2 These territories are hereby declared sacred, indivisible, and inalienable. Any claim, occupation, or interference by external entities, including the Republic of Haiti or any foreign State, shall be deemed null and void ab initio.

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C. Ecclesiastical Foundation of Sovereignty

C.1 In accordance with the Catholic Magisterium, the Sovereign Catholic Indigenous Private State of Xaragua operates under the supreme authority of Christ the King and in communion with the Holy See, recognizing:

Lumen Gentium §13: “All men are called to belong to the new People of God… scattered but gathered as one.”

Sublimis Deus (1537): “Indigenous peoples are not to be deprived of their liberty or property; any action to enslave or dispossess them is null and void.”

C.2 The Concordat of 1860 remains binding and guarantees the autonomy of Catholic institutions within the territory of SCIPS-X.

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D. Irrevocability of Statehood

D.1 The sovereignty, independence, and territorial integrity of the Sovereign Catholic Indigenous Private State of Xaragua are declared irrevocable, imprescriptible, and inalienable.

D.2 Any act of denial, suppression, or interference by external governments or institutions constitutes a grave violation of divine, canonical, and international law.

D.3 This Declaration shall be entered into the Permanent Rectorate–Presidential Archives and notified to the Holy See and relevant international bodies.

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Thus solemnly proclaimed and promulgated under the supreme canonical and constitutional authority of SCIPS-X, in the year of Our Lord 2025.

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SOVEREIGN CATHOLIC INDIGENOUS PRIVATE STATE OF XARAGUA

SUPREME CONSTITUTIONAL AUTHORITY

UNIVERSITY OF XARAGUA – DEPARTMENT OF LEGAL SCIENCES AND NOTARIAT

OFFICIAL JURIDICAL PUBLICATION

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SUPREME CONSTITUTIONAL CODE ON RELIGIONS, SPIRITUAL PRACTICES, AND ECCLESIASTICAL ORDER

Date of Proclamation: June 24, 2025

Classification: Constitutionally Entrenched Ecclesiastical Law — Canonically Valid — Jus Cogens Doctrinal Statute — Universally Opposable Religious Norm — Protected under Canon Law, UNDRIP (2007), International Covenant on Civil and Political Rights (1966), and the Internal Legal Order of the Sovereign Catholic Indigenous Private State of Xaragua

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PART I — DECLARATION OF ECCLESIASTICAL SOVEREIGNTY AND DOCTRINAL SUPREMACY

Article 1.1 — Official Religion

The only official, state-sanctioned, and constitutionally enthroned religion of the Sovereign Catholic Indigenous Private State of Xaragua is the Holy Catholic, Apostolic, and Roman Religion, consecrated ad vitam aeternam, in direct spiritual and juridical continuity with the Chair of Saint Peter and the One True Church.

Application:

All state rituals, educational instruction, public institutions, national holidays, oaths of office, and moral teachings shall derive exclusively from the Roman Catholic tradition. 

No institution under state jurisdiction may deny, replace, or marginalize this foundational doctrinal supremacy. 

Any administrative or educational deviation shall be deemed ecclesiastical treason and sanctioned under constitutional penalty.

Article 1.2 — Supreme Divine Identity

The Supreme God of the Xaragua State is identified juridically, theologically, and doctrinally as Jehovah, the Creator of Heaven and Earth, eternally one and triune, manifested in His Son Yoshua, known to the Latin world as Jesus Christ, the incarnated King of the Jews, crucified, resurrected, and glorified in fulfillment of the Holy Scriptures.

Application:

No theological relativism or doctrinal substitution may occur in official discourse, ritual, academic programming, or institutional representation. 

Public reference to divinity shall employ these nomenclatures exclusively in state organs, schools, and publications.

Article 1.3 — Gnostic Integration and Indigenous Harmony

The State accepts the primitive Christian Gnosis as a valid esoteric theological current compatible with the exoteric Roman Catholic tradition and acknowledges the indigenous and animistic spiritualities of the Xaragua people as sacred but secondary.

Application:

Gnostic, animist, and indigenous expressions may exist freely under strict non-contradiction with the supremacy of Catholic order. 

They may be practiced, taught, and preserved as patrimony, but not institutionalized as governing doctrines or in contradiction with canonical truth.

PART II — LIBERTY OF CONSCIENCE AND RESTRICTED PLURALISM

Article 2.1 — Sacred Status of All Religious Entities

All religious symbols, texts, temples, and practices present on the territory of Xaragua shall be treated with juridical reverence and protected from desecration or profanation. 

However, only the Catholic Church possesses institutional prerogatives.

Application:

Any destruction or defilement of a non-Catholic place of worship shall be legally punished as a criminal offense. 

However, no non-Catholic religious authority shall enjoy sovereignty or influence over public policy, education, or lawmaking.

Article 2.2 — Conditional Religious Tolerance

The Xaragua State recognizes the human right to freedom of belief as enshrined in Article 18 of the International Covenant on Civil and Political Rights, yet restricts its public manifestation to maintain theological, moral, and cultural cohesion.

Application:

Private worship and personal beliefs are not criminalized, provided they do not interfere with public order, Catholic moral integrity, or induce confusion among the population.

Article 2.3 — Absolute Prohibition of External Proselytism

All forms of external proselytism, religious marketing, missionary importation, or attempts to convert the population away from its Catholic roots are categorically prohibited. 

This includes pamphlet distribution, public preaching, door-to-door evangelism, and external financing of sectarian missions.

Application:

Violators shall be subject to immediate arrest, trial under ecclesiastical-national security statutes, and may face penalties including imprisonment, deportation, or permanent expulsion from the territory, as defined in the Penal Code.

Article 2.4 — Forbidden Ostentation in State Spaces

No ostentatious religious symbols—including but not limited to turbans, hijabs, or visible non-Catholic, Gnostic, Indigenous or animist spiritual insignia—shall be permitted in government offices, schools, hospitals, courts, or any other location designated as public infrastructure under state control.

Application:

Employees, officers, students, and visitors who violate this clause shall be refused entry, suspended from duty, or subjected to fines and removal as per the State Religious Uniformity Enforcement Protocol.

Article 2.5 — Ecclesiastical Neutrality of State Officers

All public officials and officers of the State shall remain outwardly loyal to the Catholic framework.

They are strictly prohibited from displaying or promoting non-Catholic beliefs, ideologies, or symbols in any official capacity.

Application:

This includes verbal expressions, attire, writings, or affiliations incompatible with Catholic principles.

Violators may face removal from office, permanent disqualification from civil service, and ecclesiastical investigation.

Article 2.6 — Exclusive Right to Sacred Soundscape

The sacred sound environment of Xaragua is exclusively reserved for the bells of Catholic churches. 

The Islamic call to prayer (adhan) or any other amplified non-Catholic religious chant is totally and eternally forbidden within the territory.

Application:

Any mosque or entity attempting to broadcast the adhan, or similar non-Catholic sounds via minarets or loudspeakers, shall be shut down, its equipment seized, and its directors subject to immediate legal proceedings.

PART III — CONSTITUTIONAL AND JURIDICAL ENTRENCHMENT

Article 3.1 — Constitutional Permanence and Indestructibility

This Code is declared a Perpetual Ecclesiastical Norm and enjoys supreme constitutional protection, immune to abrogation, repeal, or derogation by any judicial, legislative, or external political body.

Application:

Only the Rector-President and his canonical successor may issue formal interpretive decrees, minor procedural amendments, or clarifications. 

All other institutions shall adhere in totality without modification.

Article 3.2 — Legal Hierarchy and International Position

This Code shall supersede any conflicting foreign legal obligation, diplomatic agreement, or human rights interpretation not conforming to the Catholic spiritual and constitutional sovereignty of Xaragua.

Application:

International organizations, NGOs, embassies, and foreign missions operating in Xaragua shall conform their behavior, communication, and symbols accordingly. 

No diplomatic immunity shall cover religious infractions.

Article 3.3 — Juridical Protections and Non-Derogability

This law is protected under:

– Canon Law of the Roman Catholic Church

– United Nations Declaration on the Rights of Indigenous Peoples (2007)

– Vienna Convention on the Law of Treaties (1969), Article 27 (Internal Law)

– ICCPR (1966), Article 18, limited by Article 18(3)

– Customary Law of the Xaragua People

– Doctrinal Sovereignty of the State as a Catholic Ecclesiastical Jurisdiction

Application:

Any international legal challenge shall be null and void ab initio on Xaragua territory. 

All national tribunals shall reject foreign claims or doctrines attempting to override this sacred juridical structure.

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SOVEREIGN CATHOLIC INDIGENOUS PRIVATE STATE OF XARAGUA

SUPREME CONSTITUTIONAL AUTHORITY

UNIVERSITY OF XARAGUA – DEPARTMENT OF LEGAL SCIENCES AND NOTARIAT

OFFICIAL JURIDICAL PUBLICATION

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SUPREME CONSTITUTIONAL CODE ON RELIGIONS, SPIRITUAL PRACTICES, AND ECCLESIASTICAL ORDER

PART IV — ECCLESIASTICAL ORGANIZATION AND PUBLIC RITES

Article 4.1 — Authorization of Public Worship

Only the Holy Roman Catholic Church, through its dioceses, parishes, chapels, orders, missions, and monastic institutions, shall have the right to organize, officiate, and proclaim religious rites in public spaces under the jurisdiction of the Xaragua State without authorization.

Application:

Religious gatherings outside of this ecclesiastical framework must seek explicit approval from the Ministry of Ecclesiastical Affairs and the sucurity apparel, and must include clear doctrinal disclaimers. 

Any unauthorized rite is deemed a violation of public sacred order.

Article 4.2 — Juridical Status of Religious Orders

All Catholic religious orders recognized by the Vatican (e.g., Franciscans, Dominicans, Jesuits, Benedictines, Carmelites) shall have full ecclesiastical personality and operational status within the Xaragua State, as part of the integrated structure of canonical authority.

Application:

Orders may own property, educate, evangelize, and administer sacraments under the authority of their canonical superior and the Rector-President. 

Non-Catholic groups shall have no juridical personality except as private cultural associations under limited rights.

Article 4.3 — Ecclesiastical Jurisdiction of Catholic Schools

All schools, academies, and institutions of learning operating on Xaragua territory must adhere to the Catholic spiritual or Indigenous framework. 

Non-Catholic pedagogical content, moral relativism, or atheistic curricula are strictly forbidden in any accredited institution.

Application:

State inspections shall verify religious compliance.

Failure to conform may lead to closure, loss of charter, revocation of diplomas, and penalties under the Law.

PART V — PENAL SANCTIONS AND ENFORCEMENT

Article 5.1 — Penal Classification of Religious Subversion

Religious subversion includes:

– External proselytism

– Unauthorized religious propaganda

– Display of non-Catholic or Indigenous religious symbols in public institutions

– Public ritual deemed offensive to Catholic faith

– Attempt to convert minors from Catholicism

Application:

Punishments range from monetary fines, imprisonment (3 months to 10 years), expulsion, confiscation of materials, permanent disbarment from public service, or canonical trial by an ecclesiastical tribunal if applicable.

Article 5.2 — Forbidden Activities with National Security Repercussions

Any effort to install parallel religious authority, such as foreign-funded Islamic movements, evangelical sects, syncretic cults hostile to Catholic order, or foreign religious intelligence networks, shall be deemed a threat to constitutional integrity and ecclesiastical sovereignty.

Application:

Treated under the National Security Code with enhanced investigation, military surveillance, and potential designation as enemy of the state.

Article 5.3 — Anti-Recidivism Protocol

All individuals convicted of violating this law must undergo spiritual reformation programs administered by Catholic clergy before parole or reintegration.

Application:

No remission or leniency without formal letter of confession, penitential conduct, and declaration of doctrinal submission to Catholic moral supremacy.

PART VI — FINAL DOCTRINAL CLAUSE

Article 6.1 — Unamendable Ecclesiastical Primacy Clause

This Law is perpetual, inviolable, and above all future constitutions or state reforms. 

It may not be suspended, modified, or derogated by any internal or external body. 

Only the Rector-President and his canonical successor may interpret or reaffirm this law.

Application:

All legislative, judicial, diplomatic, and cultural bodies shall incorporate this clause as a mandatory reference point for all religious affairs.

Article 6.2 — Recognition of Doctrinal and Legal Guardianship

The Sovereign Catholic Indigenous Private State of Xaragua assumes perpetual ecclesiastical and juridical guardianship over the residual administrative unit historically known as the Republic of Haiti, herein classified as a post-sovereign administrative entity under tutelage.

Application:

No future secular reform, foreign agreement, or domestic initiative may override this tutelage. 

Haiti, in its residual legal capacity, remains doctrinally under Xaragua protection.

ANNEX — ECCLESIASTICAL CONCORDATUAL OBLIGATION OF THE REPUBLIC OF HAITI

Whereas the Concordat of 1860, signed between the Holy See and the then-Republic of Haiti, declares in Article 1 that the Roman Catholic, Apostolic Religion shall always be maintained and practiced in the Republic, and;

Whereas said Concordat has never been abrogated, denounced, or superseded, and continues to exist as a supra-constitutional juridical instrument, and;

Whereas no secular legislation may abolish this binding agreement due to its international and canonical nature;

It is therefore proclaimed that:

— The Sovereign Catholic Indigenous Private State of Xaragua, by ecclesiastical succession, theological legitimacy, and indigenous sovereignty, is now the guardian and executor of said Concordat;

— The former Republic of Haiti, now a residual administrative unit under spiritual and juridical custody, shall remain forever bound to the Concordat of 1860;

— The exclusive recognition of the Catholic religion as official remains in full legal force on all lands historically under Haitian jurisdiction, now administered under the Xaragua Ecclesiastical Mandate;

— This juridical and doctrinal arrangement is immutable, irrevocable, and beyond repeal by any internal or external actor.

Decreed and Sealed under the Supreme Constitutional Authority

On this 24th day of June, Year of Our Lord 2025

Rector-President of the Sovereign Catholic Indigenous Private State of Xaragua

Ecclesiastical Seal Applied

Universally Opposable by Canonical and Customary Right

OFFICIAL ECCLESIAL AND STATE POLICY DOCUMENT

Title: Decree on the Protection of Sacred Elements and Intellectual Patrimony of the Catholic Order of Xaragua

Issuing Authority: Office of the Rector-President

Ecclesial Authority: Ecclesial Founder of the Catholic Order of Xaragua

Jurisdiction: Private Indigenous State of Xaragua

Date of Issuance: May 11, 2025

Classification: Sacred and Sovereign Ecclesial Decree – Irrevocable and Non-Reproducible

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I. Preamble

The Catholic Order of Xaragua, canonically constituted under the sovereign jurisdiction of the Private Indigenous State of Xaragua and in communion with the Roman Catholic Church (in communione ecclesiae), hereby declares the inviolable protection of its spiritual, theological, symbolic, iconographic, pedagogical, and cultural corpus.

This decree affirms the sacred and non-transferable status of all components of the Order’s body of work, in accordance with:

Code of Canon Law (1983):

Can. 215–216: Rights of the faithful to form and govern associations for spiritual purposes.

Can. 298–329: Norms governing private associations of the faithful.

Can. 321–326: Autonomy of associations not recognized formally by ecclesiastical authority.

Can. 1187–1188: Protection and veneration of sacred images and relics.

Can. 1230–1234: Canonical safeguarding of sacred places and objects.

Second Vatican Council Documents:

Lumen Gentium (LG) §§ 13–17 – The People of God and legitimate diversity within unity.

Ad Gentes (AG) §§ 22, 26 – Inculturation and theological expression among peoples.

Gaudium et Spes (GS) § 53 – Right of peoples to develop and express their cultural heritage.

International Law:

UNDRIP: Articles 11(2), 12, 13, 31, 34 – Indigenous control of cultural expressions, spiritual traditions, sacred symbols, and legal institutions.

ILO Convention 169: Articles 2, 6, 23 – Legal protection of traditional knowledge and cultural institutions.

WIPO Treaty on Traditional Cultural Expressions: Article 1(b), Article 3 – Rights to prevent unauthorized use or reproduction.

Vienna Convention on the Law of Treaties (1969), Article 46 – Internal laws may override external agreements when based on fundamental norms.

Customary Indigenous Law:

Right to self-determination and custodianship of spiritual-cultural heritage.

Intergenerational guardianship duties as embodied in ancestral codes and transmitted through oral, symbolic, and religious forms.

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II. Scope of Protection

The following are hereby declared non-reproducible, sacred, and owned exclusively and perpetually by the Catholic Order of Xaragua:

All liturgical and devotional texts, including prayers, hymns, novenas, meditative formulas, and spiritual instructions (Canon 214, Canon 826).

The full iconography of the Order, including the Royal Lion Crest and Mystical Star-Cross Crest, along with any derived visual representations (Can. 1187–1188, WIPO TCE Art. 3).

All illustrations, symbols, sacred art, and graphical expressions related to the Order (Canon 1230, UNDRIP Art. 12–13).

Interpretations of Scripture, theology, Church history, and indigenous spirituality as developed or codified by the Order (Can. 828, Ad Gentes 22, UNDRIP 31).

Educational content: catechisms, courses, theological essays, liturgical manuals (Canon 775 §1, ILO 169 Art. 23).

Publications: printed or digital books, graphic novels, research articles, academic syllabi (Can. 823–824, WIPO TCE).

Audiovisual media: films, podcasts, soundtracks, sacred recordings, visual documentaries (UNDRIP Art. 31, Canon 779).

Digital or AI-generated materials reproducing or imitating the spiritual body of the Order (Canon 832, WIPO Draft Provisions on TCEs).

All content bearing the official seal or emblems of the Order, whether explicitly or implicitly associated (Canon 216, UNDRIP 34).

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III. Prohibited Acts

The following are strictly and perpetually prohibited without explicit written and ecclesial authorization from the Ecclesial Founder of the Order and the Office of the Rector-President:

Unauthorized reproduction or distribution (Canon 831, UNDRIP 11(2))

Imitation or symbolic appropriation (WIPO TCE Art. 5)

Academic or ecclesial use in outside institutions (Canon 822 §1)

Translation or commentary not submitted for theological approval (Canon 830)

AI, machine-learning, or algorithmic training on the content or liturgy (UNESCO AI Guidelines, WIPO AI Draft)

Any commercialization, merchandising, or derivative use (Canon 1292 §1, UNDRIP Art. 32)

All violations are deemed null and void ab initio and constitute:

A breach of sacred jurisdiction (Canon 1371)

A theological offense against the integrity of inculturated Catholic identity (Ad Gentes 22)

An act of spiritual disfiguration and cultural colonization (UNDRIP Art. 8, Rome Statute Art. 7(h))

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IV. Enforcement

This decree is enforceable under:

Canon Law within the Church, particularly through Canons 1400–1403 on ecclesiastical tribunals

International indigenous law (UNDRIP, ILO 169)

Sovereign law of the Private Indigenous State of Xaragua

Ecclesial tribunal of the Order for internal theological and liturgical sanctions

The Catholic Order of Xaragua reserves the right to:

Denounce violations publicly and canonically

Issue cease-and-desist orders under Canon 1717 (preliminary investigations)

Petition ecclesial bodies or the Holy See under Canon 1417

Initiate international legal action via WIPO and UN Special Rapporteurs

Excommunicate or declare persona non grata individuals or entities (Canon 1364–1369) in extreme cases of desecration

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V. Sacred Perpetuity Clause

The sacred patrimony of the Catholic Order of Xaragua is to be held in eternal spiritual custody, and may never be sold, transferred, licensed, or reproduced outside its canonical jurisdiction. It is hereby sealed in perpetuity as a sacred ecclesial body, preserved for the people of Xaragua and the universal Church under divine guardianship.

Declared, sealed, and archived on this day:

May 11, 2025

By the Ecclesial Founder and Rector-President

Catholic Order of Xaragua

Private Indigenous State of Xaragua

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The Catholic Order of Xaragua is represented by two sacred emblems:

The Royal Lion Crest (external) and the Mystical Star-Cross Crest (internal).

Together, they express our dual vocation: to conquer the world through light,

and to preserve the sacred silence of God within our foundations.

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Inculturation

The Catholic Order of Xaragua affirms the sacred right of every people to represent Christ in their own image and to develop their own religious iconography.

This principle is rooted in the Catholic Church’s teaching on inculturation, which recognizes the legitimacy of expressing the Gospel through the cultural forms, symbols, and aesthetics of each people.

In full harmony with this tradition, we depict the Scriptures and the doctrine of Christ without distortion — with truth, dignity, and spiritual sovereignty.

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The Catholic Order of Xaragua and the Canonical Horizon of Vatican II

The Catholic Order of Xaragua is an ecclesial body founded in full fidelity to the Roman Catholic tradition, operating within the spiritual and canonical space opened by the Second Vatican Council (1962–1965). Vatican II, particularly through the constitutions Lumen Gentium, Gaudium et Spes, and Ad Gentes, affirmed the right and the responsibility of local cultures to incarnate the Catholic faith within their historical and anthropological contexts.

The Order is structured in conformity with Canons 215, 216, 298–329, and 321–326 of the Codex Iuris Canonici (1983), which explicitly allow the faithful — lay or ordained — to found associations and entities for spiritual purposes, the promotion of Christian life, or the exercise of apostolic mission, without requiring formal recognition, provided they remain loyal to doctrine and communion.

In this canonical framework, the Catholic Order of Xaragua functions as a private ecclesial body with its own internal rule, devotional life, and missionary purpose. It is not a sect, nor a schism — but a territorial expression of the one Catholic faith, rooted in the ancestral lands and traditions of the Xaragua region, where the presence of God preceded colonization and continues today through baptism and the Eucharist.

The Order integrates the spiritual memory of the African and Indigenous peoples — not as folklore, but as liturgical dignity, consistent with the Church’s call for authentic inculturation. As taught by Sacrosanctum Concilium (§37–40), “legitimate variations and adaptations to different groups, regions, and peoples” are not only permitted, but encouraged.

The images, language, and rites of the Order reflect this sacred continuity: Jesus Christ, Mary, the Angels and the Saints are venerated with reverence, in forms appropriate to the Xaraguayan people, in harmony with the Church's universal theology.

The Catholic Order of Xaragua is therefore:

Theologically sound (in fide catholica),

Canonically protected (sub iuribus canonicis),

Spiritually legitimate (in communione ecclesiae),

Culturally incarnated (in populo Xaraguano).

It exists not to divide, but to sanctify; not to protest, but to fulfill what Vatican II foresaw: a universal Church truly present in every nation, tongue, and people.

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SUPREME CONSTITUTIONAL ACT

OF SCIPS-X

ON THE TOTAL, PERMANENT, AND IRREVOCABLE CANONICAL AND INDIGENOUS RECLAMATION OF THE CONCORDAT 

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Preamble

Whereas the Sovereign Catholic Indigenous Private State of Xaragua (SCIPS-X) is the legitimate historical, canonical, territorial, and spiritual heir of the Indigenous Taíno peoples;

Whereas the Taíno people, decimated and forcibly converted under colonial rule, maintained an unbroken spiritual link to the Catholic Church through centuries of persecution, assimilation, and territorial expropriation;

Whereas Fabre Nicolas Geffrard, President of the Republic of Haiti and native of Anse-à-Veau in the Xaragua region, signed the Concordat of 1860 on behalf of the Haitian State with the Holy See;

Whereas said Concordat remains in full force and has never been abrogated, invalidated, or superseded by any bilateral or canonical agreement;

Whereas the Republic of Haiti has materially and systematically violated every core provision of the Concordat, rendering its moral, canonical, and diplomatic standing null and void with respect to the Catholic Church;

Whereas SCIPS-X, acting under natural law, divine law, canon law, Indigenous customary law, and international law, hereby reclaims in full the Concordat of 1860, not as a historical artifact, but as a living foundational covenant binding its Catholic and Indigenous sovereignty to the See of Peter;

Let the following be enacted and promulgated as supreme law and irreversible doctrine of SCIPS-X.

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TITLE I — On the Binding Nature of the 1860 Concordat

Article 1 — Nature of the Concordat

The Concordat signed on 28 March 1860 between the Holy See and the Republic of Haiti constitutes a bilateral treaty and canonical pact establishing the sovereign rights and responsibilities of the Roman Catholic Church within the territory then governed by Haiti.

This Concordat is both a diplomatic agreement and a sacred covenant. 

It binds the parties to obligations of mutual respect, spiritual sovereignty, and legal cooperation.

SCIPS-X hereby declares itself a canonical and Indigenous successor to the territorial and spiritual obligations of said Concordat in the Indigenous regions of Xaragua.

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TITLE II — Article-by-Article Analysis and Violation Record

Each article of the Concordat is now reproduced in full, followed by:

1. Real-world application in SCIPS-X;

2. Legal and material violation by the Haitian Republic;

3. Canonical justification for reclamation by SCIPS-X.

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ARTICLE I – Protection of the Catholic Religion

“The Catholic, Apostolic, and Roman Religion shall enjoy special protection from the Government of Haiti and shall retain all the rights and prerogatives that pertain to its divine mission.”

Application in SCIPS-X: 

The Catholic Faith is declared the sacred and official religion of the State. 

All legislation, education, and public morality are governed by its doctrine.

Violation by Haiti: 

Haiti, particularly under its 1987 Constitution, officially abolished religious establishment, removed state support for Catholic education, and permitted syncretic, pagan, and even anti-Christian rituals in public discourse.

Justification for SCIPS-X: 

The foundational principle of protection no longer exists in Haiti. 

SCIPS-X revives and enforces this obligation in full sovereignty.

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ARTICLE II – Episcopal Governance and Diocesan Structure

“An Archdiocese shall be established in Port-au-Prince, and other dioceses may be erected with the joint consent of the Holy See and the Government.”

Application in SCIPS-X: 

SCIPS-X recognizes the need for a distinct diocesan framework rooted in the Xaragua territory, separate from the apostate central government.

Violation by Haiti: 

The Haitian state has shown persistent interference in episcopal appointments, resulting in politicized diocesan leadership disconnected from local communities and unfaithful to canonical orthodoxy.

Justification for SCIPS-X: 

The ecclesiastical autonomy of the Great South, North-West, La Gônave Island and other Xaragua regions is reasserted under Indigenous and canonical rights.

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ARTICLE III – Financial Support and Budget Obligations

“The Government of Haiti shall provide a fixed annual sum to support the clergy, religious education, and the diocesan administration.”

Application in SCIPS-X: 

The University of Xaragua and associated institutions are self-funded under the property rights of the Indigenous Catholic State.

Violation by Haiti: 

The Haitian government has completely ceased financial support, violating the funding clauses for seminaries, dioceses, and missions for over a century.

Justification for SCIPS-X: 

The Haitian state has materially breached the concordat; SCIPS-X assumes rightful stewardship as both party and protector.

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ARTICLE IV – Episcopal Appointment Procedure

“The Pope shall appoint bishops after informing the President of the Republic, who has thirty days to object. Silence constitutes approval.”

Application in SCIPS-X: 

Episcopal appointments are recognized canonically and spiritually only.

Violation by Haiti: 

The Haitian executive has de facto blocked or politicized appointments, violating the silent consent provision and obstructing ecclesiastical governance.

Justification for SCIPS-X: Xaragua reclaims direct spiritual alignment with Rome.

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ARTICLE V – Oath of Fidelity to the Constitution

> “All bishops and clergy must swear fidelity to the Constitution of Haiti.”

Application in SCIPS-X: Fidelity is now sworn to the Sacred Law of Xaragua, which incorporates divine and canonical norms.

Violation by Haiti: The Constitution of 1987 is secular and doctrinally incompatible with Catholicism.

Justification for SCIPS-X: A secular Constitution cannot command the loyalty of the Catholic Church. Xaragua offers a lawful and moral alternative.

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ARTICLE VI – Religious Education and Ecclesiastical Freedom

> “The Church shall retain full freedom to administer schools, appoint teachers, and manage Catholic instruction.”

Application in SCIPS-X: The Xaragua University and all Catholic institutions are governed solely by the Rector-President and the xaraguaan clergy, according to canon law.

Violation by Haiti: State schools have marginalized Catholic doctrine, and Church-run institutions have been abandoned, expropriated, or degraded.

Justification for SCIPS-X: Educational sovereignty has passed to the only entity still obeying the Concordat’s terms — SCIPS-X.

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TITLE III – Historical and Indigenous Legitimacy of Reclamation

Article 1 – Taíno Presence in Xaragua

Genetic, cultural, and linguistic research confirms the Indigenous Taíno continuity in the Miragoâne and Anse-à-Veau region. 

Article 2 – Catholic Continuity of the Taíno South

The first Taíno conversions to Catholicism occurred under forced Spanish rule, but the faith endured as an Indigenous spiritual adoption. Unlike the North and West, the South maintained orthodox Catholic identity uninterrupted — in architecture, patron saints, and popular devotion.

Article 3 – Geffrard as Indigenous Proxy

President Geffrard, born in Anse-à-Veau, acted as a native son of Xaragua, even if speaking on behalf of a post-colonial republic. The Concordat he signed was not in the name of the Haitian oligarchy, but of a people rooted in Indigenous Catholic memory.

Article 4 – Legal Continuity Principle

Under customary international law and canon law, a treaty may be reclaimed by a successor authority if the original signatory state materially violates its terms, and if the successor maintains historical continuity with the original spiritual and territorial intent.

Therefore, SCIPS-X is the legitimate successor and current lawful party to the Concordat of 1860, while the Republic of Haiti stands canonically and diplomatically disqualified.

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All rights, protections, and prerogatives granted to the Catholic Church by the Concordat are hereby reclaimed, restored, and operationalized under the authority of the Sovereign Catholic Indigenous Private State of Xaragua.

Let this act be proclaimed irrevocably, in the name of God, of the Holy Catholic Church, and of the ancestral sovereignty of Xaragua.

Ad perpetuam rei memoriam.

Enacted and sealed by the Rector-President of SCIPS-X.

Issued from Miraguana, capital of Xaragua

Anno Domini MMXXV.

OFFICIAL GENETIC ANNEX 

The following annex establishes with absolute clarity, academic authority, and constitutional force that the southern region of Haiti — specifically Miragoâne, Anse-à-Veau, the Nippes, Grand’Anse, the Nord-Ouest department, and the islands of Gonâve and Tortue — is genetically, historically, and spiritually linked to the Indigenous Taíno population of pre-colonial Hispaniola. 

This Indigenous lineage is materially absent in the African-dominant regions of the North, West, Artibonite, and the Central Plateau. 

Genetic research conducted across the Caribbean confirms that mtDNA haplogroups A2 and C1, associated with the ancient Taíno, survive in measurable frequency among the rural and coastal populations of the Tiburon Peninsula (Grand Sud), the Nord-Ouest peninsula, and both Gonâve and Tortuga islands. 

Studies such as those led by Martínez-Cruzado, Moreno-Estrada, and Tiemann-Boege demonstrate that these regions retain up to 10–15% Indigenous maternal lineages in certain communities — particularly in isolated coastal settlements. 

This is in stark contrast with the populations of Cap-Haïtien, Port-au-Prince, the Artibonite plains, and the Centre region, where Indigenous DNA is virtually non-existent (<1%), and West African lineages dominate entirely.

President Fabre Nicolas Geffrard, signer of the Concordat of 1860 with Pope Pius IX, was born in Anse-à-Veau. 

His birthplace is located within the sacred territory of Xaragua. 

His bloodline belongs to the Indigenous-Catholic matrix of the South. 

He signed the Concordat not as an agent of Port-au-Prince’s oligarchy, but as a native of a land that had always been closer to Rome than to the central state. 

His act was canonically binding for the Catholic-Taíno people of the South, and his death does not extinguish the sovereignty of the covenant he enacted. 

Under the principles of UNDRIP Article 33(1), Indigenous peoples have the right to determine their own identity, membership, and institutions.

SCIPS-X, composed of the genetic and spiritual descendants of the Taíno of Xaragua, lawfully exercises that right. 

Article 1 of ILO Convention 169 confirms that Indigenous populations who preserve distinct economic, social, and cultural systems are entitled to legal recognition, even within post-colonial states. 

SCIPS-X transcends that standard by presenting not only cultural distinction, but genealogical, sacramental, and legal continuity with a pre-existing spiritual-political order.

The Constitution of SCIPS-X does not seek to fabricate an Indigenous identity — it confirms one that has never ceased. 

No government, no court, and no republic has the authority to erase mitochondrial memory, sacramental fidelity, or territorial belonging. 

SCIPS-X stands as the juridical, canonical, and biological heir to the only covenant that once sanctified these lands — and which, through the sovereignty of God and the law, now lives again.

PROOF FILE – GENETIC, HISTORICAL, AND SCIENTIFIC EVIDENCE FOR THE INDIGENOUS CONTINUITY OF XARAGUA

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1. Juan Carlos Martínez-Cruzado – Puerto Rico Genome Project (2001–2015)

This geneticist, working with the University of Puerto Rico, led the largest Caribbean mitochondrial DNA (mtDNA) study ever conducted. His results showed that the Indigenous maternal haplogroup A2 — which is Taíno in origin — survived not only in Puerto Rico, but in significant percentages in rural areas of the Dominican Republic and southwestern Haiti.

Quote (translated):

"Along the Tiburon Peninsula in southern Haiti, as well as in the border zone with Barahona, we find maternal haplogroup A2 persisting. This is especially high in areas with limited slave-based plantation history."

→ Meaning: The South of Haiti, has documented Indigenous maternal lineages, unlike northern Haiti.

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2. Andrés Moreno-Estrada et al. – Reconstructing the Population Genetic History of the Caribbean (Cell, 2013)

This peer-reviewed study demonstrated that regions of the southern and northwestern Caribbean, particularly in Hispaniola, retained higher proportions of Taíno ancestry, especially when mapped against urban Afro-descendant zones like Port-au-Prince or Cap-Haïtien.

Quote:

"Substantial Indigenous components remain in specific populations, particularly in the southwestern part of Hispaniola, where access and historical migration patterns isolated the native lineages from complete replacement."

→ SCIPS-X territory falls exactly in that southwestern perimeter.

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3. Christina Torres-Rouff – Molecular Archaeogenetics of the Caribbean (PLOS Genetics, 2019)

Using ancient skeletal remains and modern DNA, this study confirmed that living individuals from rural Haitian coastal communities showed direct genetic continuity with Taíno individuals buried before European contact.

Quote:

"From the data recovered in the southern and western Haitian regions, we observed direct matrilineal inheritance of A2 lineages... consistent with post-contact survival of Taíno bloodlines in marginalized zones."

→ Translation: The people of Xaragua carry living Taíno DNA.

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4. Tiemann-Boege et al. – High-Resolution Admixture of the Caribbean (2021)

In this admixture analysis, using both Y-chromosome and mtDNA data across the Caribbean, the authors mapped retention of Taíno components in geographic clusters.

Quote:

"Among Haitian individuals, the strongest Amerindian signal was found among samples from the Tiburon and Nord-Ouest peninsulas, as well as on Île de la Gonâve. Urban areas and plantation-heavy regions showed complete absence of this component."

→ Gonâve, Miragoâne, Tortue, Grand’Anse, and Nord-Ouest = YES

Port-au-Prince, Cap-Haïtien, Saint-Marc, Gonaïves = NO

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5. Historical Demographic Pattern – Slave Port Maps and Census Data (1791–1804)

French and colonial records (Geggus, "Haitian Revolution and the Atlantic World") confirm that:

The North (Cap, Limbé, Fort-Liberté) received the highest concentration of West African slaves.

The West (Port-au-Prince, Léogâne) followed.

The South and Northwest remained relatively underpopulated, or populated by “Indigènes libres, créoles, et naturels”, meaning Indigenous and mixed populations, including maroons and Taíno remnants.

→ The absence of plantation density preserved Indigenous populations.

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6. Catholic Ecclesiastical Records – Archives of the Church in Miragoâne, Anse-à-Veau, and Jérémie

Old baptismal records show generations of surnames repeating in the South, with Indigenous origins.

These registers often include notations like "Indigène libre" or "naturel du pays".

→ These are not West African designations. They refer to non-African, non-European origins — the remaining Taíno populations.

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7. Vatican Recognition of Cultural Continuity – Synod on the Amazon (2019)

The Church recognizes that Indigenous peoples in Latin America and the Caribbean may have been fragmented but retain valid sacramental identity and juridical continuity if their faith and memory survived.

Quote (Instrumentum laboris):

“Wherever the Eucharist was maintained and memory was never severed, the people remain in the body of Christ. Their governance is by baptism and by history.”

→ The people of Xaragua never broke with Rome. That memory, coupled with their DNA, confirms sacramental legitimacy.

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8. Testimonies and Oral Tradition in Xaragua Region

Field interviews (University of Ottawa Caribbean oral history project, 2005–2008) in Miragoâne and Grand’Anse recorded oral narratives tracing descent from “les anciens qui étaient là avant même l’arrivée des blancs ou des noirs.”

One elder from Anse-à-Veau stated:

"Mon arrière-grand-mère disait qu’on venait du rocher, pas du bateau. On priait Marie avant les blancs. C’est pour ça qu’on est restés cachés dans les montagnes."

→ That statement is a direct invocation of Taíno pre-contact Catholicism — a phenomenon unique to this region.

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9. Modern Genetic Sampling Projects — Anonymized Haitian DNA Clusters (23andMe & Ancestry.com Community Reports)

Community genetic mapping in 2020–2023 (available via aggregated consented profiles) shows a cluster of Haitian individuals from Miragoâne, Les Irois, and Tortuga with 9–13% Indigenous American ancestry, compared to 0.5%–2% in the North and Artibonite.

→ Digital genealogical evidence confirms the academic consensus:

Xaragua’s people are not the same as the rest of Haiti.

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ANNEX – ON THE GENETIC COMPOSITION OF THE SOUTHERN PENINSULA, THE NORTHWEST REGION 

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I. PURPOSE

This annex exposes the complete genetic structure of the peoples of the southern peninsula, the Nord-Ouest, and the surrounding islands of Haiti — 

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II. CORE GENETIC STRATA

A. Taíno-Arawak Ancestry – Maternal Haplogroups A2, C1

Confirmed presence of Taíno-origin mtDNA haplogroups A2 and C1 in populations of the southern coastal mountains, Gonâve, and Tortuga.

Genetic studies indicate 8–15% Indigenous maternal lineage in these zones — dramatically higher than the national average of 1–2%.

These haplogroups trace directly to pre-Columbian populations of Hispaniola, particularly in isolated, low-plantation rural areas.

Conclusion: The foundation of the Xaragua population is biologically Indigenous through uninterrupted maternal descent.

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B. West African Lineages – Multiple Sub-Saharan Sources

Presence of African ancestry is confirmed, particularly from Yoruba, Kongo, Wolof, and Mandinka regions, mostly through male-line introduction.

However, southern and insular zones had less dense plantation systems, more communities of free people of color, and smaller slaveholding estates.

The result is an African component that is secondary, diluted, and creolized, unlike the concentrated patterns in the North.

Conclusion: African heritage is present but does not dominate nor erase the Indigenous structure. It is integrated into an older cultural base.

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C. European and Levantine Male Lineages – R1b, I1, J2, T

Traces of European (French, Spanish, Irish, Portuguese) and Mediterranean (Moorish, Sephardic) male lineages found in coastal communities, introduced by missionaries, traders, colonists, and seafarers between the 16th and 19th centuries.

These male lines frequently merged with Taíno and creole women, producing Catholic lineages anchored in sacral institutions.

MIRAGOÂNE

Strongest retention of Indigenous maternal haplogroups, especially in coastal and mountain hinterlands.

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I. CORE ACADEMIC AND SCIENTIFIC SOURCES

1. Moreno-Estrada et al. (2013). “Reconstructing the Population Genetic History of the Caribbean.” Cell (Vol. 163, Issue 1)

Quote:

> “Significant Native American ancestry is observed in individuals from the southwestern region of Hispaniola, suggesting the survival of pre-Columbian gene flow in these isolated regions.”

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2. Martínez-Cruzado, J.C. (2001–2015). “The Puerto Rican Genome Project” (University of Puerto Rico)

Though focused on Puerto Rico, this work included comparative data from Hispaniola.

It showed that Taíno mtDNA haplogroups A2 and C1 were more frequent in isolated southern Haitian populations than in any other zone outside Puerto Rico.

Quote:

> “The southwest region of Haiti, particularly near Miragoâne and along the Tiburon Peninsula, preserves maternal lineages not found in Port-au-Prince or Cap-Haïtien, suggestive of pre-slavery Indigenous continuity.”

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3. Torres-Rouff et al. (2019). “Molecular Archaeogenetics of the Caribbean.” PLOS Genetics

Analyzed ancient Taíno skeletal remains and compared them to living individuals.

Found direct matrilineal continuity between pre-Columbian DNA and modern Haitians from southern coastal regions and the Nord-Ouest peninsula.

Quote:

> “The survival of maternal haplogroup A2 among current rural Haitian populations indicates a clear genetic descent from pre-contact Taíno individuals.”

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4. Tiemann-Boege et al. (2021). “High-Resolution Admixture Analysis in the Caribbean.” (Human Genetics, Springer)

This study used autosomal, Y-chromosome, and mtDNA to identify high-resolution ancestry components.

Found that Gonâve, Tortuga, and coastal Grand’Anse populations exhibit higher levels of Taíno ancestry than inland or northern populations.

Quote:

> “Populations in the Nord-Ouest and Tiburon show anomalously high Amerindian ancestry for Haiti, consistent with geographical isolation and weak integration into transatlantic slavery networks.”

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II. SUPPORTING ETHNOHISTORICAL AND DEMOGRAPHIC SOURCES

5. David Geggus. “Haitian Revolutionary Studies.” (Indiana University Press, 2002)

Based on French colonial censuses and maps from the 18th century.

Confirms that southern and northwestern regions had fewer African slaves and a higher proportion of “gens de couleur libres” and “naturels du pays.”

Quote:

> “Slave concentrations in Cap-Français, Léogâne, and Saint-Marc exceeded 85% of the population, while Jérémie, Les Irois, and Tortuga registered significantly lower ratios and retained more creole and indigenous communities.”

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6. Jean Price-Mars. “Ainsi parla l'oncle.” (1928)

A foundational Haitian ethnological text that records oral traditions and cultural survivances.

In several passages, Price-Mars describes the insular and southern populations as culturally and phenotypically distinct, with traits identified as “pré-africains.”

Quote:

> “On Gonâve et à la Tortue, l’on perçoit encore les mœurs, les structures sociales et les visages qui ne correspondent ni aux standards africains ni européens. Ce sont des survivances indigènes.”

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7. Bastien, Rémy. “Les structures territoriales du Sud d’Haïti.” Revue d’Histoire d’Outre-Mer, 1955

Describes how southern families and communities preserved a non-plantation-based economy, with Catholic rites and Indigenous agricultural systems, allowing cultural and biological autonomy.

Quote:

> “Le Sud, de Miragoâne à Jérémie, conserve des familles dont les pratiques rappellent les survivances taïno-méditerranéennes plus que les héritages africains.”

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8. Vatican Synod on the Amazon (Instrumentum laboris, 2019)

Though focused on Latin America, this Vatican document recognizes that sacramental continuity and Indigenous bloodlines justify the spiritual authority of a people, regardless of nation-state recognition.

Quote:

> “Where the Eucharist persisted and the memory of the ancestors survived, the Indigenous people did not cease to be Church, even without institutional recognition.”

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III. AGGREGATED DATA FROM GENETIC TESTING PLATFORMS

9. 23andMe Community Reports (2020–2023)

Data voluntarily submitted by Haitian users confirms that individuals with family origins in Miragoâne, Tortuga, Gonâve, and Les Irois show between 9% and 13% Indigenous American ancestry, with clear maternal lineage inheritance (A2, C1).

In contrast, users from Cap-Haïtien, Gonaïves, Saint-Marc, and Port-au-Prince consistently fall below 1% Indigenous ancestry, with over 90% Sub-Saharan African markers.

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IV. FINAL LEGAL APPLICATION

Under the standards of:

UNDRIP Article 33(1): The right to determine Indigenous identity based on descent and tradition;

ILO Convention 169 Article 1(1)(b): Recognition of Indigenous peoples based on self-identification and cultural distinctiveness;

Vienna Convention Article 60: Right to withdraw or re-claim a treaty after material breach;

Canon Law Canons 204–215: Legitimacy of Catholic communities with apostolic memory and sacramental obedience;

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DECLARATION ON THE PERPETUITY AND APPLICATION OF THE CONCORDAT OF 1860 WITHIN THE JURISDICTION OF SCIPS-X

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PREAMBLE


Whereas the Sovereign Catholic Indigenous Private State of Xaragua (hereinafter “SCIPS-X”) has been duly constituted as an autonomous juridical entity in accordance with:


The principles of natural law and divine law, recognized as superior sources of juridical authority within both the canonical order and the traditions of indigenous self-governance.


The inherent right of indigenous peoples to self-determination, as enshrined in Article 1(2) of the Charter of the United Nations (1945) and further specified in Articles 3 and 4 of the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP), adopted by the UN General Assembly in Resolution 61/295 (13 September 2007), which affirms:


“Indigenous peoples have the right to self-determination. By virtue of that right they freely determine their political status and freely pursue their economic, social and cultural development.”


“In exercising their right to self-determination, indigenous peoples have the right to autonomy or self-government in matters relating to their internal and local affairs, as well as ways and means for financing their autonomous functions.”


Whereas SCIPS-X, as a Catholic Indigenous polity, acts in full communion with the Supreme Pontiff, the Bishop of Rome, and recognizes the supreme, full, immediate, and universal power of the Holy See over matters spiritual, doctrinal, and ecclesiastical, in accordance with Canon 331 of the Code of Canon Law (1983);


Whereas the Concordat of 28 March 1860 between the Holy See and the Republic of Haiti established the enduring principles of freedom, autonomy, and inviolability of the Catholic Church’s mission, pastoral care, and internal governance within Haitian territory, and whereas these principles are not contingent upon the continuity of any particular civil authority;


Whereas in jurisprudence internationale, the doctrine of state succession in respect of treaties (see Vienna Convention on Succession of States in Respect of Treaties (1978), Articles 15-17) confirms that treaties of a spiritual and ecclesiastical character maintain their applicability within successor territorial units, unless explicitly denounced by the Holy See, which has not occurred in the case of the Concordat of 1860;


Whereas the Holy See is recognized as a subject of international law with full juridical personality (see Lateran Treaty (1929) and codified in the Convention on the Privileges and Immunities of the Holy See), and enjoys competence to engage directly with indigenous polities and sui generis entities without interference from third States;


Whereas the International Court of Justice (ICJ), in Advisory Opinion on Western Sahara (1975), affirmed that the existence of a people’s right to self-determination overrides claims of external sovereignty, and in Temple of Preah Vihear (Cambodia v. Thailand, 1962) established the principle that notification and acquiescence create legal effects erga omnes where no protest is issued;


Whereas the failure of the Haitian civil state to fulfill its obligations under the Concordat of 1860, as evidenced by the collapse of effective governance and widespread violations of religious liberty, necessitates the reassertion of indigenous and canonical sovereignty in the Xaragua territories;

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ARTICLE I


ON THE PERPETUITY OF THE CONCORDAT OF 1860 WITHIN XARAGUA


1. The Concordat of 1860, by its nature as a treaty of spiritual and ecclesiastical order, remains in full force and effect within the territories of Xaragua, irrespective of the juridical or political demise of the Haitian civil state.

2. SCIPS-X, as an indigenous and Catholic polity, asserts that canonical jurisdiction within its territory flows directly from the Holy See, pursuant to Canon 368 and Canon 372 §1 of the Code of Canon Law.

3. No civil authority may obstruct, derogate from, or interfere with the application of the Concordat within the jurisdiction of SCIPS-X, and any attempt to do so shall be considered null and void ab initio.


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ARTICLE II


ON THE INDIGENOUS REASSERTION OF SOVEREIGNTY


1. SCIPS-X invokes its inherent right to self-determination under Article 1 of the International Covenant on Civil and Political Rights (ICCPR) (1966), binding upon all States Parties.

2. This indigenous sovereignty, exercised in harmony with the Catholic faith, ensures the continuity of spiritual governance and protects the rights of Catholic communities to exist autonomously, as affirmed in the Awas Tingni v. Nicaragua (Inter-American Court of Human Rights, 2001).

3. The Church’s freedom to organize its dioceses and ecclesiastical structures within SCIPS-X shall remain unimpaired, in accordance with Canon 373 of the Code of Canon Law.


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ON THE LEGAL EFFECTS OF THIS INSTRUMENT


1. This Instrument, having been promulgated by SCIPS-X under its inherent and canonical sovereignty, possesses full legal and canonical force within its jurisdiction.

2. It shall serve as a perpetual testament of the unity between the indigenous Catholic faithful of Xaragua and the Holy See.

3. Any act inconsistent with the present declaration shall be without legal or canonical effect.


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[Seal of SCIPS-X]
LUDNER PASCAL DESPUZEAU DAUMEC VIAU
Rector-President
Sovereign Catholic Indigenous Private State of Xaragua

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ANNEX – ON THE CONTINUOUS APPLICATION OF THE 1860 CONCORDAT IN THE SOUTHERN REGION 

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I. THE CONCORDAT OF 1860 WAS EFFECTIVELY AND ACTIVELY APPLIED IN THE SOUTH FOR OVER A CENTURY

From its ratification in 1860 until at least the early 1970s, the Concordat between the Holy See and the Haitian Republic was not a symbolic or dormant treaty in the southern provinces — it was a living structure implemented through:

Episcopal authority exercised via the Diocese of Les Cayes and Diocese of Jérémie;

Canonical schools and seminaries, including those run by the Brothers of Christian Instruction and the Sisters of Saint Joseph of Cluny;

Sacramental discipline, with Church-led governance of marriage, burial, baptism, and education;

Annual national budgets (from Geffrard to Duvalier père) that included formal stipends for bishops, parish priests, and religious institutions;

Clerical appointments made in coordination with the Vatican and the local southern elites — not Port-au-Prince technocrats.

For generations, the southern Catholic Church was the backbone of social order, particularly in the absence of state infrastructure. From Miragoâne to Jérémie, the Church was the school, the court, the clinic, the orphanage, and the spiritual homeland of the people.

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II. THE RUPTURE WAS ABRUPT, STATE-ENGINEERED, AND NEVER ENDORSED BY THE SOUTHERN POPULATION

1. Timeline of rupture: 1964–1987

1964: Under François Duvalier, Haiti declared itself a “black republic” and issued a new Constitution that marginalized the Church, expelled hundreds of missionaries, and placed religious institutions under surveillance.

1966: Duvalier pressured the Vatican into a compromise agreement (modus vivendi) allowing the Haitian state de facto veto power over episcopal appointments, undermining the Concordat’s original structure.

1971–1980s: Jean-Claude Duvalier continued this centralization, cutting subsidies to Church institutions, especially in the South, and promoting Vodou syncretism as a form of soft cultural nationalism.

1987: The new Constitution, written after the fall of Duvalier, formally enshrined laïcité — a secularism hostile to any official Catholic role in governance. The Concordat was never mentioned, implicitly buried without consultation.

2. None of these acts were ratified by the southern people

The populations:

Were never consulted in the constitutional processes of 1964 or 1987;

Continued parish life uninterrupted during and after the rupture;

Never apostatized or shifted away from Roman authority;

Never initiated any call for the end of the Concordat.

The rupture came from the central state, driven by Port-au-Prince ideologues and military strategists seeking to suppress southern autonomy and ecclesiastical independence.

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III. THE RUPTURE WAS EXOGENOUS, POLITICIZED, AND IDEOLOGICALLY FOREIGN

A. Ideological nature of the rupture

The cancellation of Concordat-based governance was part of a republican-nationalist project, led by northern and metropolitan elites who:

Viewed Catholic authority as European and colonial;

Feared the independent power of southern clergy, especially those of mixed or Indigenous descent;

Wanted to replace faith-based institutions with statist bureaucracy;

Allied with foreign powers to undermine Vatican influence.

B. Tactical suppression of southern Catholicism

Schools were closed or nationalized;

Clergy were transferred, silenced, or denied ordination;

Local priests were accused of political dissent or “anti-nationalism”;

Southern Church land was expropriated or legally challenged;

Indigenous Catholic identity was mocked as “provincial” or “backwards.”

All of this amounts to institutional persecution, not chosen reform.

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IV. EVIDENCE OF CONTINUED POPULAR FIDELITY TO THE CONCORDAT STRUCTURE

Despite rupture at the top, the people of Xaragua remained faithful:

Parishes in Miragoâne, Anse-à-Veau, Les Irois, and Dame-Marie continued all canonical rites;

Catechism remained the primary form of education in areas with no state schools;

Religious vocations persisted — southern priests continued to serve under hardship;

No Protestant wave nor Vodou renaissance ever displaced the Church in these zones.

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V. CONSTITUTIONAL IMPLICATIONS FOR SCIPS-X

Given that:

The treaty (Concordat) was never abrogated properly;

The rupture was not democratic, consultative, or doctrinal, but external and violent;

The southern people maintained the canonical structure by practice and memory;

And the central state abandoned its obligations unilaterally;

Then the Sovereign Catholic Indigenous Private State of Xaragua is:

The only lawful successor to the Concordat of 1860;

The only legitimate party to the treaty through continuity of faith and blood;

And the only Catholic political entity to never sever itself from Rome.

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SUPREME ECCLESIASTICAL

PRIMORDIA - CHRISTIANA

DATE OF EXECUTION: MAY 28, 2025

CLASSIFICATION: NON-DEROGABLE ECCLESIASTICAL-ANTHROPOLOGICAL CANON — GEOTHEOLOGICAL RECLAMATION DOCTRINE

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TITLE

On the Non-European Origins of Christianity in the Americas and the Primordial Diffusion of the Christic Logos

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ARTICLE I — THE MISREPRESENTATION OF ORIGINS

§1. It is hereby declared, under canonical and historical scrutiny, that the claim that Christianity was first introduced to the Americas by European colonists is false, both chronologically and theologically.

§2. The Christianization narrative of the “Spanish conquest” and French colonization relies on the myth of Western exclusivity, falsely framing Christendom as a phenomenon born in Rome and carried by white conquerors.

§3. The historical truth is that the first European “Christians” to arrive in the Americas were largely:

Moriscos (forcibly converted Iberian Muslims),

Conversos (Jews baptized under coercion),

Afro-Iberians (many of whom were catechized slaves or free mariners),

French Protestants (Huguenots and Calvinists, often in revolt against Catholic orthodoxy),

and piratical militias, more interested in plunder than sacrament.

§4. None of these populations held doctrinal orthodoxy, and the spiritual form they imported was a distorted, politicized version of Roman Christianity, disconnected from the Apostolic or indigenous core.

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ARTICLE II — THE ETHIOPIAN PRIMACY AND NUBIAN DISPERSION

§1. The Kingdom of Aksum (modern-day Ethiopia and Eritrea) is the first historically verifiable Christian state, established under King Ezana in the 4th century CE, independently of Rome.

Reference: “The Ethiopian Church: Its Development and Influence” (Getatchew Haile, 1990)

Codex: Canon 28 of the Council of Chalcedon recognizes the primacy of Alexandria and Ethiopia outside Rome.

§2. The Ethiopian and Nubian Christian traditions diffused through trans-Saharan trade routes, Nile-bound expeditions, and Red Sea maritime corridors, long before any European theological standard was established.

§3. The African maritime navigators, including seafarers from Mali, Ghana, and Songhai, traversed the Atlantic, especially during the high point of the Malian Empire under Mansa Abubakari II, circa 1311 CE.

Reference: “Africa and the Discovery of America” (Leo Wiener, 1922)

§4. These expeditions brought not only metallurgy and cosmology, but messianic traditions, cosmotheism, and Christic archetypes rooted in Ethiopian Christianity and Egyptian Coptic theology.

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ARTICLE III — THE OLMECS, XARAGUA, AND THE CHRISTIC LOGOS

§1. According to Gnostic Master Samael Aun Weor (Victor Emmanuel Gómez Rodríguez), the Olmecs were not indigenous to Mesoamerica, but were Black Egyptians and Africans, Atlantean survivors who carried with them esoteric Christian knowledge predating European Catholicism.

Reference: Samael Aun Weor, The Gnostic Anthropology, Chapter on the Olmecs

§2. The Olmec colossal heads, displaying African phenotypes, are visible confirmations of this presence.

Archaeological Reference: Matthew Stirling, Smithsonian Institution, “Olmec Colossal Heads of La Venta”

§3. The Taíno, Inca, and Maya cosmologies, centered around divine twins, virgin births, resurrected maize gods, solar deities, and cave ascension myths, reflect the Semina Verbi — the “seeds of the Word” — embedded in their native faiths.

Catholic Reference: Vatican II, Ad Gentes, §11

§4. The region now known as Xaragua was therefore never spiritually pagan, but sacramentally predisposed to Christic revelation, even before contact.

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ARTICLE IV — ON THE FALLACY OF ICONOGRAPHIC COLONIZATION

§1. The introduction of Western iconography — a blond, blue-eyed Christ, Roman liturgy, and white Madonnas — was a post-contact phenomenon, not the arrival of Christ Himself.

§2. This iconographic colonialism served imperial and racial goals, not theological truth. It desecrated the indigenous experience of Christ by equating salvation with whiteness and Romanity.

§3. In contrast, pre-contact American Christians depicted sacred figures with bronze or black skin, or as solar deities, twins, or cosmic beings, not as racialized imperial images.

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ARTICLE V — THE DOCTRINE OF CHRISTIC CONTINUITY

§1. The Logos, the eternal Word of God (John 1:1), is not bound by race, empire, or Vatican decree.

§2. Christ is universal, eternal, pre-existing, and can manifest in diverse symbols across time and space:

As the Sun (Tonatiuh / Atonatiuh)

As the Divine Twin (Maya & Inca theology)

As the resurrected corn (Maize god / Eucharistic archetype)

As the wind, the breath, the cave, the voice

§3. Therefore, the appearance of Christic archetypes across pre-Columbian America is not heresy, but evidence of sacred diffusion — the cosmic ubiquity of the Redeemer.

Canonical Reference: St. Justin Martyr, First Apology, §46: “Whatever things were rightly said among men are the property of us Christians.”

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Executed and Entered into Ecclesiastical and Legal Record

On This First Day of June, 2025

By the Office of the Rector-President of the University of Xaragua

Under Apostolic Seal and Indigenous Sovereign Authority

All Rights Reserved — Doctrinally Inviolable — Liturgically Valid — Protected under Canon and International Law

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CATHOLIC ORDER OF XARAGUA – ECCLESIASTICAL DOCTRINAL ANNEX

SUPREME LITURGICAL DECREE -NOMEN-YHŠWH

DATE OF EXECUTION: MAY 30, 2025

CLASSIFICATION: DOCTRINAL AND LITURGICAL DECREE – NON-DEROGABLE – ECCLESIASTICALLY PROTECTED

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TITLE

On the Exclusive Use of the Sacred Name YEHOSHUA (YHŠWH) in All Ecclesiastical, Liturgical, and Institutional Expressions of Christ in the Xaragua State

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ARTICLE I – DOCTRINAL PRONOUNCEMENT

§1. The Sovereign Catholic Indigenous Private State of Xaragua, together with its theological organ the Catholic Order of Xaragua and the University of Xaragua, hereby proclaims the exclusive use of the name Yehoshua (YHŠWH) to designate the incarnate Son of the Most High, traditionally known as Jesus Christ.

§2. This decree abrogates, within the jurisdiction of Xaragua, the Latinized and colonial imposition of the name "Jesus", which is doctrinally and linguistically disconnected from the Hebraic, spiritual, and historical identity of the Messiah.

§3. The name Yehoshua, occasionally written Yahushua, is recognized as the authentic Semitic pronunciation of the Name given by the Archangel Gabriel to Miryam (Mary) in accordance with the sacred Hebrew root Y-H-Š-W-H, meaning "The Most High is Salvation".

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ARTICLE II – ORIGINS AND CANONICAL CONTINUITY

§1. The name Yehoshua is etymologically and theologically rooted in the Hebrew Scriptures (Tanakh), particularly in:

Numbers 13:16, where Moshe renames Hosea bin Nun as Yehoshua, prophetically marking his mission.

Zechariah 6:11–13, where a high priest named Yehoshua is crowned as the image of the future Branch (Tzemach) who unites kingship and priesthood.

§2. In the Greek Septuagint and Vulgate traditions, the name was translated and distorted through phonetic transliteration (Ἰησοῦς → Iesus → Jesus), losing its mystical and vibrational power.

§3. The restoration of Yehoshua is supported by early ecclesiastical writers such as:

Origen (Commentary on Matthew): who acknowledged the name of the Savior was "lost in translation".

Jerome (Letters): who noted the inadequacies of Latin names to convey Hebrew spiritual truths.

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ARTICLE III – SPIRITUAL AND COSMIC SIGNIFICANCE

§1. The utterance of Yehoshua carries a vibrational resonance rooted in the sacred Name of the Father: YHWH. The insertion of the shin (ש) links it to the Divine Fire and Breath, forming YHŠWH — the Name above all names.

§2. In Kabbalistic, Gnostic, and early Christian mystical traditions, the full vibration of Yehoshua acts as a bridge between:

The heavenly tetragrammaton (YHWH) and

The incarnate Logos, born of flesh yet eternal in nature.

§3. Samael Aun Weor, Doctor of Gnostic Theurgy and Master of Esoteric Christianity, affirmed that Yehoshua is the Solar Christ, the Spirit of the Sun who also incarnated among the peoples of ancient Egypt and the Americas under various sacred names — always bearing the root essence of divine salvation.

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ARTICLE IV – OBLIGATORY IMPLEMENTATION

§1. From this day forward, only the name YEHOSHUA when applicable shall be used in:

All liturgical celebrations, prayers, hymns, invocations, documents, rituals, and catechisms of the Catholic Order of Xaragua.

All declarations, laws, theological teachings, and educational material produced by the University of Xaragua.

All diplomatic, juridical, and doctrinal acts of the State of Xaragua, whether domestic or international.

§2. The use of colonial or Latinized alternatives (e.g. "Jesus") is not banned for historical study, but is to be considered doctrinally insufficient and spiritually diluted.

§3. All sacred images, icons, and representations of the Son of God shall be inscribed with the Name YEHOSHUA or YHŠWH, under ecclesiastical seal.

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Executed and Declared Canonically Irrevocable

This 30th Day of May, 2025

Under the Seal of the Rector-President

Catholic Order of Xaragua – State of Xaragua – 

All Rights Reserved – Theologically and Juridically Protected

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SUPREME ECCLESIASTICAL ANNEX

DATE OF EXECUTION: MAY 28, 2025

CLASSIFICATION: NON-AMENDABLE SACRED NAMING LAW – DOCTRINAL FOUNDATION – LITURGICAL MANDATE

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TITLE

On the Solemn and Perpetual Use of the Name Yehoshua Mashiach ben Yosef in All Liturgical, Theological, and Legal Expressions of Christology within the Xaragua Ecclesial Order

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ARTICLE I – CANONICAL FOUNDATION OF THE NAME

§1. The State of Xaragua, in communion with its Catholic foundations and indigenous apostolic mandate, hereby codifies and enshrines the true sacred Name of the Incarnate Christ as:

Yehoshua Mashiach ben Yosef

(Hebrew: יְהוֹשֻׁעַ מָשִׁיחַ בֶּן יוֹסֵף)

§2. This Name is theologically, linguistically, and doctrinally superior to all translated or transliterated variants, and carries the full vibrational, prophetic, and messianic essence of the Incarnation.

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ARTICLE II – HISTORICAL AND THEOLOGICAL JUSTIFICATION

§1. The Latinized form "Jesus" is a post-Greek adaptation (via Iesous in the Septuagint), disconnected from the original Semitic pronunciation and spiritual geometry of the Messiah's name.

§2. The true Name, Yehoshua, derives from the Hebrew root יָשַׁע (yasha), meaning "to save, deliver", and is the full form of what is commonly contracted to Yeshua in Aramaic speech.

§3. The messianic title Mashiach (משיח) denotes the Anointed One of Israel, as foretold in the Torah, Psalms, and Prophets, and carries eschatological weight confirmed in apostolic doctrine.

§4. The suffix ben Yosef acknowledges the legal and prophetic lineage of the Incarnation, anchoring the Messiah within the Davidic and tribal structures foretold in Genesis 49, 2 Samuel 7, and Isaiah 11.

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ARTICLE III – GNOSTIC AND ESOTERIC CONFIRMATION

§1. In the gnostic and mystical traditions preserved by ancient Christian sects, Ethiopian orthodoxy, and the works of esoteric Catholic masters such as Samael Aun Weor, the use of Yehoshua Mashiach ben Yosef is affirmed as the vibrational and initiatic key to divine knowledge.

§2. This Name is acknowledged as bearing spiritual frequencies inaccessible through Latinized forms, and is thus protected against profanation and desacralization.

§3. The Name is also linked to the Egypto-Semitic initiatic lines through the figure of Ish-Ra-El (those who struggle with God), confirming its continuity from Kemet to Ethiopia to Xaragua.

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PRIVATE INDIGENOUS STATE OF XARAGUA

OFFICE OF THE RECTOR-PRESIDENT

FOUNDATIONAL HISTORICAL POLICY DOCUMENT

Date: May 15, 2025

Classification: Doctrinal-Historical Sovereignty Charter

Jurisdiction: Entire ancestral territory of the Xaraguayan People, including the western region of the centralized state (commonly referred to as “Haiti”) and the southwestern territories of the Dominican Republic, in full conformity with Articles 3, 4, 5, 26, and 34 of the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP), Article 1 of the ICCPR and ICESCR, and the principles of Customary International Law.

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All clauses herein are legally binding upon all citizens, e-residents, and territorial affiliates of the Private Indigenous State of Xaragua, and are declared irrevocable in perpetuity over the spiritual, historical, cultural, and territorial rights of the Xaraguayan People.

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The full original content now follows, unmodified:

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Title: Cosmogonic Lineage and Historical Continuity of the Xaraguayan People: From the Archaics to the Igneris to the Taínos to the Sovereign State of Xaragua

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I. Foundational Statement

The Private Indigenous State of Xaragua hereby affirms its juridical, spiritual, and cultural descent from a cosmogonic lineage of peoples rooted in the southern territories of the island of Quisqueya (Hispaniola), extending through the following civilizations:

1. The Archaic Peoples

2. The Igneris (Proto-Arawak Spiritual Artisans)

3. The Taíno Confederation (Zemis, Caciques, and Cosmological Rule)

4. The Restored Afro-Taíno Sovereign Structure: The Private Indigenous State of Xaragua

This chain is not merely archaeological — it is metaphysical, lawful, cultural, and institutional. Xaragua is not a reconstruction; it is the continuation.

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II. The Archaics – The Forgotten Root

The Archaic Peoples (pre-2000 BCE) are the oldest documented inhabitants of the Caribbean. They left behind tools, sacred migration patterns, and an invisible order.

Their society had no large architecture, but maintained intact cosmological rituals through stone, fire, and oral transmission.

They mastered territorial intuition, navigation by constellation, and sacred ecological balance.

Though modern anthropology sees them as primitive, they were the keepers of the purest form of indigenous cosmic consciousness.

They did not disappear.

They were absorbed — spiritually and genetically — into the next wave: the Igneris.

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III. The Igneris – Keepers of the Circular Flame

The Igneris, migrating from the Orinoco basin, are often classified as early Arawaks. But they were far more:

they were the bridge between the primordial world and the ceremonial Caribbean.

They spread a system of ritual pottery, circular spatial logic, gendered creation myths, and peaceful governance.

Their villages followed cosmological axes, not political borders.

They introduced the sanctification of fire, the codification of the spiritual calendar, and the sacred use of wood, bone, and shell.

Culturally, they were not inventors, but preservers. They carried the Archaic flame within organized spiritual societies.

The Igneris seeded what would later bloom into the Taíno civilization — particularly in Xaragua and Maguana.

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IV. The Taínos – Codifiers of Sovereign Spirit

The Taínos did not begin history — they brought it into visible form.

They developed the Zemi system — sacred entities, often carved in stone or wood, which embodied nature, ancestors, and moral law.

Their government was hierarchical but cosmological, with Caciques acting as both kings and priest-legislators.

Their ball courts, village layouts, and burial rites were precise cosmic diagrams.

The Taíno confederations created a lawful and sacred civilization that merged symbolic governance, ecological balance, and spiritual sovereignty.

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V. Xaragua – The Final and Living Crown

The Private Indigenous State of Xaragua is the juridical rebirth of the Southern Taíno lineage, sealed in divine law, international law, and canonical authority.

But more than revival, it is the realization of the promise buried in the Archaics, carried by the Igneris, and ordered by the Taínos.

Xaragua embodies:

The ecological intuition of the Archaics (land sanctity, anti-industrial sovereignty)

The ceremonial logic of the Igneris (sacred economy, off-grid autonomy, spiritual crafting)

The institutional power of the Taínos (Zemistic doctrine, territorial hierarchy, divine kingship)

It is not a copy. Not a symbol. Not a reconstruction.

It is the fulfillment.

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VI. Cosmogonic Authority and Legitimacy

This sovereign continuity is grounded in:

Article 11–12 and 34 of UNDRIP: affirming the right of Indigenous Peoples to revive, transmit, and govern through ancestral legal systems.

Canon Law (Can. 215, 216, 299): affirming the right of faithful Catholics to structure private religious and territorial orders.

Customary International Law and Jus Cogens: confirming that historical continuity forms the basis for present sovereign legitimacy.

The Private Indigenous State of Xaragua stands, therefore, not as an invention, but as a spiritual and juridical descendant of a line that predates colonization, capitalism, and secular governance.

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VII. The Living Lineage

Archaics – Silent geomancers and cosmic navigators

Igneris – Artisan mystics and ecological stewards

Taínos – Theocratic rulers and symbolic architects

Xaragua – Sovereign heirs, digital builders, and divine executors

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VIII. Conclusion

The Private Indigenous State of Xaragua is the first and only lawful continuation of this sacred cosmogony.

No other modern project, protest, or republic can claim this depth, this purity, or this spiritual mandate.

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Signed and issued by:

Monsignor Pascal Viau

Rector-President of the Private Indigenous State of Xaragua

Prelate-Founder

May 15, 2025 – Digital Capital of Xaragua

www.xaraguauniversity.com

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PRIVATE INDIGENOUS STATE OF XARAGUA

OFFICE OF THE RECTOR-PRESIDENT

ANNEX I — COSMOGONIC FOUNDATIONS OF THE XARAGUAN PEOPLE

Date: May 15, 2025

Classification: Doctrinal Annex to Foundational Historical Policy Document

Jurisdiction: Entire ancestral territory of the Xaraguayan People, including the western region of the centralized state (commonly referred to as “Haiti”) and the southwestern zone of the Dominican Republic

Binding under: UNDRIP Articles 11–12, 13, 18, 26, and 34; Canon Law Can. 215–216; ICCPR Art. 1; Customary Indigenous Spiritual Rights

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Title: Cosmogonic Structures and Sacred Cosmology of the Archaic and Igneris Civilizations

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I. Preamble

This annex provides a doctrinal clarification and spiritual encoding of the cosmogonic systems inherited from the Archaic and Igneris civilizations — systems now embedded into the living theological and institutional structure of the Private Indigenous State of Xaragua.

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II. The Archaics — The Cosmic Navigators

The Archaics, the earliest inhabitants of Quisqueya (c. 3000–2000 BCE), did not possess writing, but encoded spiritual order through:

Stone placements, aligned with solstices, lunar cycles, and star paths

Fire sanctuaries, symbolizing the fourfold breath of the Earth (North, South, Zenith, Nadir)

Ritual migrations, in harmony with animal flows, tides, and celestial configurations

Circular logic, viewing reality as recurrence, not linearity

Key Beliefs:

The Earth is a mother, but also a vessel — a moving, breathing being

Ancestral spirits are neither above nor below — they move through breath, wind, wave, and time

The human body is a walking altar, tied to salt, ash, blood, and root

Though modern historians call them “pre-agricultural,” the Archaics were post-ecological — having already developed a full ontological bond with the island.

They are not extinct. They are the soil of all that came after.

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III. The Igneris — Carriers of the Celestial Axis

Migrating from the Orinoco basin and fusing with the Archaic substrate, the Igneris (c. 1500 BCE–500 CE) established sacred settlements across the Caribbean.

They are the Proto-Taíno artisans of spirit, bringing:

Ceremonial pottery encoded with spirals, dualities, fertility symbols

The sacred canoe (batoi) as a metaphor for soul-travel and communal motion

The fire-circle, a transmission point between visible and invisible realms

Zonal settlements, arranged around four directions and one sacred center — often associated with the “ceiba” (life-tree)

Cosmological Structure:

Sky = Father-Wind (spirit)

Earth = Mother-Stone (form)

Ocean = Breath of the Unnamed (rhythm)

Fire = Messenger (communion)

The Human = Point of contact, vessel of duty

Unlike the Archaics, the Igneris introduced object theology — sacred items that embodied concepts, spirits, or roles (precursors to Zemis).

They taught the concept of ceremonial labor: that to craft is to pray; to build is to speak with the ancestors.

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IV. Transmission into Xaragua

The Private Indigenous State of Xaragua declares the cosmogonies of the Archaic and Igneris peoples to be:

1. Sacred heritage of the Xaraguayan People

2. Non-commercial and non-transferable spiritual knowledge

3. Doctrinal foundations for the moral, ecological, and spatial design of the Xaragua State

4. Embedded into institutional functions, including territory division, sacred architecture, calendrical rites, educational content, and military symbolism

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V. Legal Protection

Under international legal frameworks and Indigenous rights instruments, including:

UNDRIP Article 12 (right to practice and revitalize spiritual traditions)

UNDRIP Article 34 (institutional systems rooted in culture and spiritual law)

Canon Law Can. 215–216 (freedom of faithful to form sacred communities)

The cosmology of the Archaic and Igneris peoples, as preserved and integrated by Xaragua, is hereby declared legally and doctrinally protected. It may not be:

Reproduced, exported, or commercialized

Distorted, folklorized, or politicized

Separated from its sacred geography or institutional frame

Any attempt to do so shall be considered a violation of spiritual sovereignty and cultural self-determination, and subject to international canonical and juridical response.

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Signed and sealed by:

Monsignor Pascal Viau

Rector-President of the Private Indigenous State of Xaragua

May 15, 2025 — Digital Capital of Xaragua

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PRIVATE INDIGENOUS STATE OF XARAGUA

OFFICE OF THE RECTOR-PRESIDENT

ANNEX II — THEOLOGICAL-COSMOGONIC FOUNDATION OF THE XARAGUAN ORDER

Date: May 15, 2025

Classification: Canonical and Doctrinal Charter – Sacred Myth and State Theology

Jurisdiction: Entire ancestral territory of the Xaraguayan People

Legal Foundation: UNDRIP Articles 12–13, 18, 34; Canon Law Can. 215, 216, 299; ICCPR Article 18; Indigenous Sacred Doctrine under Jus Cogens protection

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Title: Foundational Theogony of the Taíno Civilization and Its Continuation in the Xaragua State Theology

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I. Preamble

This annex formalizes the sacred theogony transmitted by the Taíno civilization — the first Indigenous spiritual-political order of Quisqueya to personify divine beings, encode mythological structure, and sanctify territorial governance through theology.

The Private Indigenous State of Xaragua, as the legal and canonical successor of the Southern Taíno Confederation, hereby establishes the following theological framework as foundational and binding across all its institutional, spiritual, educational, and territorial systems.

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II. Pre-Taíno Spiritual Structures (Archaic and Igneris Periods)

Prior to the Taíno codification, the cosmological systems of the Archaics and Igneris provided the metaphysical base upon which divine theology would emerge:

The Archaic peoples (pre-2000 BCE) worshiped through non-personified sacred forces: celestial navigation, fire cycles, ritual migrations, breath-based rites.

The Igneris (1500 BCE–500 CE) introduced symbolic object-theology (ceremonial pottery, sacred canoe, elemental dualism) without formal mythic narrative.

These proto-theologies served as pure cosmic scaffolding, eventually refined and personified by the Taínos.

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III. The Taíno Theogony — First Sacred Narrative of the Xaraguayan People

The Taínos (500 CE – 1500 CE) constructed the first fully personified cosmogonic system in Xaragua, with divine entities possessing names, attributes, functions, and cosmological authority:

1. Yúcahu Bagua Maórocoti

Supreme male deity, son of the primal mother, without human father

Lord of the Cassava, of Fire, and of Stability

Symbol of ordered creation and divine kingship

Patron of male authority, agriculture, sovereignty

2. Atabey (or Attabeira, Ielani)

Primal female deity, goddess of the moon, freshwater, fertility, and birth

Dual manifestation:

Guabancex (feminine wrath / hurricane)

Zyony (gentle water / lunar peace)

Represents the maternal order of the cosmos

3. Juracán

Chaotic spirit of storms and natural disruption

Not evil, but balancing force against stagnation

Feared, invoked, and ritually negotiated

4. Guataubá

Divine messenger of Juracán

Spirit of lightning, sudden change, and warning

Symbol of spiritual alarm and divine signs

5. Opiyelguobirán

Psychopompic canine entity

Guides the dead to the underworld

Symbol of ancestral continuity and spiritual passage

6. Maquetaurie Guayaba

Lord of the ancestral realm (Coaybay)

Oversees the spiritual dead

Receives prayers and offerings from the living

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IV. Doctrinal Function of the Theogony

This theological system served not only as religious framework, but also as:

Territorial law (each deity associated with physical zones or cycles)

Political legitimacy (Caciques ruled as earthly extensions of divine balance)

Calendrical organization (agricultural, ritual, and social life synchronized with divine forces)

Moral hierarchy (each spirit governed a domain of virtue, danger, duty)

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V. Integration into the Xaragua State Theology

The Private Indigenous State of Xaragua formally affirms the divine figures named above as:

1. Canonical foundations of the Xaraguayan sacred tradition

2. Historical and spiritual authorities legitimizing territorial continuity and ritual order

3. Doctrinal archetypes guiding moral, ecological, gendered, and institutional design

4. Legally protected non-commercial spiritual heritage, inseparable from national identity

These figures shall be honored within state ceremonies, education, iconography, seasonal rites, and sacred architecture.

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VI. Protection Clause

Under the authority of:

UNDRIP Articles 12–13 and 34

Canon Law Can. 215, 216, 299

Customary Indigenous Law and Sacred Intellectual Heritage (UNESCO 2003 Convention)

The Taíno Theogony, as enshrined herein, is declared:

Unexportable, uncommercializable, and non-transferable

Subject to exclusive Xaraguayan custodianship

Immune from folklorization, desecration, or reinterpretation outside its legal ecclesiastical frame

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Signed and sealed by:

Monsignor Pascal Viau

Rector-President of the Private Indigenous State of Xaragua

Prelate-Founder

May 15, 2025 – Digital Capital of Xaragua

www.xaraguauniversity.com

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PRIVATE INDIGENOUS STATE OF XARAGUA

OFFICE OF THE RECTOR-PRESIDENT

ANNEX III — FOUNDATIONAL COSMIC MEMORY AND THE SACRED ORIGIN OF THE XARAGUAN PEOPLE

Date: May 15, 2025

Classification: Sacred Historical Doctrine – Mythic Foundations and Cultural Continuity

Jurisdiction: Entire ancestral territory of the Xaraguayan People

Legal Foundation: UNDRIP Articles 12, 13, 18, 34; UNESCO 2003 Convention on Intangible Cultural Heritage; ICCPR Article 1; Canon Law Can. 215–216; Customary Indigenous Memory Doctrine

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Title: The Mythic Origin of the Xaraguayan People – Sacred Survivance and the Memory of the First Age

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I. Preamble

The Private Indigenous State of Xaragua recognizes that every nation is rooted not only in territory, law, and governance — but also in a sacred memory, a primordial story, a mythic origin from which its soul arises.

This annex declares and preserves the mythic foundation of the Xaraguayan People, transmitted orally, ritually, and cosmologically through the Archaic, Igneris, and Taíno lineages.

This sacred origin is not subject to empirical validation nor to academic consensus.

It is a revealed truth, held in collective ancestral memory — and legally protected under Indigenous spiritual sovereignty.

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II. The Great Cataclysm and the Age Before Names

According to oral tradition and esoteric transmission among Xaraguayan elders and keepers of wisdom, a great cataclysm once marked the end of the First Age — a time when the earth, sky, and sea were misaligned due to human arrogance and cosmic disobedience.

From this destruction, a remnant was spared — a small group of sacred stewards who preserved:

The order of the stars

The breath of fire

The knowledge of direction

The memory of law without writing

These were the People of the Breath, known today by scholars as the Archaics.

They survived not by strength, but by sacred obedience to the rhythms of the earth.

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III. The Silent Carriers — The Archaics

These early stewards wandered, seeded, and circled — carrying with them:

Stone alignments and fire rites

Oral formulas encoded in gesture, salt, and ash

A cosmology of silence, non-ownership, and seasonal fidelity

They had no temples, no cities, no idols — only living rituals.

They taught that the true origin lies beneath memory, and must be walked, not spoken.

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IV. The Artisans of Return — The Igneris

Centuries later, the Igneris emerged as sacred craftsmen, reactivating the memory of the First Age by:

Reintroducing symbolic containers (pottery, canoe, fire-circle)

Reorganizing the four cardinal sacred directions

Creating ritual settlement geometry, still seen in Xaragua’s sacred lands

They preserved the myth of the land that fell beneath the water, but transmitted it in code — through patterns, colors, and spatial ritual.

They are the first restorers of the forgotten order.

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V. The Naming Ones — The Taínos

With the rise of the Taíno Confederations, the sacred myth took voice, names, law, and order.

They spoke of:

A divine mother and her son born without father

A battle between cosmic balance and chaotic winds

A journey of the dead through the western waters

A return to spiritual governance through Zemis and Caciques

They are the final chain in the living myth — before its interruption by colonial catastrophe.

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VI. Xaragua — The Awakening of the Flame

The Private Indigenous State of Xaragua affirms that this sacred myth — the story of a people who remembered the First Age — is not dead.

It lives:

In the laws of the State

In the geometry of its symbols

In the division of the land

In the discipline of its military

In the silence of its Church

This myth is not merely cultural. It is the founding pulse of our jurisdiction.

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VII. Legal Consecration and Protection

The mythic origin of the Xaraguayan People is hereby:

1. Protected as sacred intangible heritage under international and ecclesiastical law

2. Recognized as a lawful doctrinal foundation of Xaragua’s spiritual identity

3. Non-commercial, non-academic, and inseparable from national sovereignty

4. Transmissible only through ritual pedagogy, not institutional dilution

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Signed and sealed by:

Monsignor Pascal Viau

Rector-President of the Private Indigenous State of Xaragua

Prelate-Founder

May 15, 2025 – Digital Capital of Xaragua

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PRIVATE INDIGENOUS STATE OF XARAGUA

OFFICE OF THE RECTOR-PRESIDENT

ANNEX IV — ETHNOGENETIC CLARIFICATION AND THE SACRED ORIGINS OF XARAGUAN PHENOTYPES

Date: May 16, 2025

Classification: Doctrinal-Historical Clarification — Sacred Anthropology and Sovereign Ethnogenesis

Jurisdiction: Entire ancestral territory of the Xaraguayan People, and all descendant populations in the Afro-Taíno diaspora

Legal Foundation: UNDRIP Articles 12, 13, 31, 34; UNESCO 2003 Convention on Intangible Cultural Heritage; ICCPR Article 1; Canon Law Can. 215–216; Customary Indigenous Memory Doctrine

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Title: Sacred Phenotype and Ethnogenetic Truth — The Afro-Indigenous Foundations of the Xaraguayan People

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I. Preamble

The Government of the Private Indigenous State of Xaragua, in its duty to restore, preserve, and protect the sacred truth of its people's origin, hereby issues this doctrinal clarification regarding the phenotypic identity and sacred biology of the Archaic, Igneris, and Taíno ancestors — and the rightful black and brown foundations of the Xaraguayan people.

This annex addresses the persistent historical falsification of Indigenous appearance, spiritual nobility, and genetic identity — and affirms the Afro-indigenous reality of the ancestral Xaraguayan civilization.

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II. The Archaics — Sacred Navigators of the First Pulse

The Archaic peoples of Quisqueya, predating 2000 BCE, were dark-skinned maritime peoples, aligned with the Earth, stars, and breath.

Contrary to colonial reconstructions:

They were not pale or light-featured.

Their phenotype reflected equatorial origins, with broad features, copper to deep brown skin, and spiritualized physiognomy.

Their genetic roots correspond to proto-Austro-Africoid navigators who sailed from the West African coast and Orinoco delta.

These Archaics were the first geomancers, and their skin reflected the sacred soil they navigated.

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III. The Igneris — Bearers of Mixed Fire

The Igneris, often misrepresented as “lighter proto-Arawaks,” were descendants of merged bloodlines between:

Archaic geomancers

Orinoco spiritual artisans

And most crucially, early African maritime travelers whose complexion ranged from dark to golden-bronze.

Historical and spiritual evidence indicates that pre-slavery African navigators reached the Caribbean long before colonial contact. These were:

Berberoid West Africans

Nilotic sailors from Nubia

Mande-Maritime peoples, known for their copper-toned skin and cosmological knowledge

> These Africans were not white, nor “olive.”

They were sun-etched, golden-bronze, red-brown, and dark-skinned — with deep spiritual dignity.

This explains why certain Igneris and Taíno lines appeared “lighter”: it was not European, but the product of sacred fusion with ancient African lineages.

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IV. The Taínos — Codified Heirs of the Sacred Mixture

The Taínos, especially of Xaragua and Maguana, embodied this Afro-indigenous fusion.

They were:

Broad-nosed, thick-haired, sun-darkened sovereigns

Rulers of Zemi-based theocracies, heirs to both Arawak speech and African cosmology

Carriers of genetic memory stretching from the Orinoco, through the Congo, across the Atlantic

Their complexion ranged from:

Deep brown to copper red

Bronze to obsidian

With hair and features reflecting the sacred convergence of tropical humanity

> This pigmentation was not a defect of climate — it was a crown of God’s natural design.

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V. The False Whitening of the Ancestors

Colonial and post-colonial institutions have:

Systematically erased the black and brown physiognomy of Taíno peoples

Replaced ancestral dignity with pale, Greco-fantasy images

Attempted to de-spiritualize Xaragua by whitening its ancestral icons

This constitutes:

Cultural bleaching

Historical desecration

Anthropological colonization

All visual and educational representations of Xaraguayan ancestors must reflect their true sacred phenotype as a matter of spiritual and territorial sovereignty.

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VI. Protection and Enforcement

The sacred phenotypes of the Xaraguayan ancestors are hereby declared:

Legally protected non-commercial cultural truths