Indigenous Imperial Normative Law

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SOVEREIGN CATHOLIC INDIGENOUS PRIVATE STATE OF XARAGUA

SUPREME CONSTITUTIONAL AUTHORITY

UNIVERSITY OF XARAGUA — DEPARTMENT OF LEGAL SCIENCES 

SUPREME EDUCATIONAL DECREE ON THE STRUCTURE, FUNCTION, AND MANDATE OF THE NATIONAL BACHELOR OF LAWS DEGREE

DATE OF PROMULGATION: JUNE 26, 2025

LEGAL CLASSIFICATION: Constitutionally

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Entrenched Academic Statute — Canonically Sealed Ecclesiastical Instrument — Jus Cogens Educational Code — Universally Opposable Legal Framework — Indigenous Legal Doctrine — Ecclesiastical Academic Authority

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PART I — GENERAL STRUCTURE OF THE LL.B. DEGREE

Article 1.1 — Composition of the Degree Program

The Bachelor of Laws (LL.B.) offered by the University of Xaragua shall be established as a sovereign academic architecture consisting of:

One foundational Certificate in Political Science, corresponding to the Certificate already canonically enacted by the Department of Political Science, Université du Xaragua.

One Major in Law, which shall be structurally divided into:

Section I: Imperial Indigenous Normative Law 

(10 sovereign doctrinal courses);

Section II: International Law for Indigenous, Customary, and Canonical Sovereignty 

(10 courses strictly curated for the protection of Xaragua’s legal status and doctrinal immunity).

This academic formation shall operate exclusively under the internal constitutional law of Xaragua, the ecclesiastical jurisdiction of the Church, and the doctrinal synthesis of canonical, indigenous, and customary legal traditions. 

It shall be legally opposable, extraterritorially immune, and entirely independent of all secular or colonial accreditation systems.

Article 1.2 — Exclusion of Colonial Legal Frameworks

Any course, textbook, paradigm, theory, or jurisprudential method belonging to secular liberalism, Western republicanism, positive legalism, or post-enlightenment atheistic codification shall be categorically excluded. 

The Bachelor of Laws at Xaragua is not a reproduction of European faculties of law, nor is it designed to serve institutions foreign to the constitutional and spiritual sovereignty of Xaragua.

Only canonical, indigenous, customary, apostolic, and anti-colonial legal frameworks may be admitted into the curriculum.

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PART II — SECTION I: IMPERIAL INDIGENOUS NORMATIVE LAW

(CORE MAJOR TRACK OF THE XARAGUAN LEGAL SYSTEM — 10 COURSES)

LEGAL CLASSIFICATION: Doctrinal-Canonical Curriculum — Constitutionally Entrenched — Ecclesiastically Ordained — Indigenous Sovereign Normativity — Internally Binding and Externally Opposable

Article 2.1 — Doctrinal Definition

“Imperial Indigenous Normative Law” (IINL) is hereby defined as the totality of internally codified legal doctrines, juridical innovations, and sovereign legislative instruments originating from and enforced by the Sovereign Catholic Indigenous Private State of Xaragua, under its own canonical and customary constitutional order. 

This body of law is the direct expression of indigenous theological sovereignty and serves as the juridico-mystical backbone of all Xaraguan institutions — ecclesiastical, military, educational, economic, diplomatic, and territorial.

No Western, Romanist, or secular positivist framework may define, override, imitate, dilute, or interpret this field.

Article 2.2 — List of Required Courses (Imperial Indigenous Normative Law)

Each course is doctrinally binding, academically mandatory, and irrevocably structured as a juridico-canonical formation instrument for legal agents of the Xaraguan order.

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IINL 101 — Foundations of Imperial Indigenous Normative Law

Comprehensive study of the theological, canonical, and sovereign origins of IINL. 

Analysis of its invention by Rector-President Ludner Pascal Despuzeau Daumec Viau. 

Doctrinal reading of the 2025 Proclamation on the Recognition of the Invention of IINL. 

Comparative negation of republican law. 

Core concepts: divine authorship, ancestral jurisdiction, doctrinal sovereignty.

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IINL 102 — Constitutional Doctrine of Xaragua

Full exegesis of the Supreme Constitutional Charter of Xaragua. 

Legal reading of sovereign clauses, entrenchment mechanisms, canonical supremacy, indigenous legislative theology. 

Construction of the State as a liturgical and juridical act. 

Internal codification practices. 

Doctrine of legal irreversibility.

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IINL 103 — Ecclesiastical and Doctrinal Legal Institutions

Analysis of the structure, functions, and ecclesiastical nature of Xaraguan legal bodies:

Rectorial Office, BILC-X, National Notarial Register, Juridical Doctrine Council (CJDX). Procedures of canonical certification, doctrinal sealing, and ecclesial jurisdiction. 

Apostolic roots of legal faculty and tribunal authority.

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IINL 104 — Sacred Oath, Excommunication, and Juridical Allegiance

The oath as canonical contract. 

Legal theology of the sacred word in justice.

Procedures of institutional allegiance. 

Legal consequences of oath violation: disbarment, excommunication, canonical denunciation.

Comparison with Canons 1199, 1371–1374.

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IINL 105 — Military Jurisprudence and Ecclesiastical Security Law

The juridical structure of the Xaraguan Armed Doctrine. 

Law of operational secrecy, sacrificial service, and territorial sealing. 

Doctrine of total internal defense. 

Non-public martial tribunals. 

Legal relationship between the Volunteers for National Security (VSN), canon law, and spiritual sovereignty.

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IINL 106 — Land Law and Ancestral Territorial Sovereignty

Canonical definition of sacred territory. 

Internal procedures of land codification, recognition, and protection. 

Regulation of property within the Xaraguan Indigenous Order. 

Anti-republican succession rules. 

Customary transmission of land title under doctrinal guardianship.

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IINL 107 — Canonical Notariat and Seals of Legal Acts

Doctrinal training in the practice of canonical notarization. 

Structure of legally binding acts under Xaraguan law.

Protocols of authentication, registration, and record preservation. 

Protection of acts under Canons 1290–1298. 

Role of national notaries (NNX).

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IINL 108 — Legal Ethics and Doctrinal Discipline

Codification of the Xaraguan Canonical Code of Juridical Ethics (XCCJE). 

Doctrinal fidelity, non-subordination, ecclesiastical loyalty. 

Legal consequences of plagiarism, fraud, dissimulation, or mimicry. 

Canonical penal responses and disciplinary jurisprudence.

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IINL 109 — Indigenous Codification and Internal Jurisprudence

Mechanisms of legal writing within a sovereign indigenous framework. 

Codification by decree, apostolic act, or doctrinal ruling. 

Techniques of legal innovation. 

Protection under UNDRIP Article 34 and Canon 1401. 

Irreversibility of doctrinal legislation.

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IINL 110 — Legal Immunity and Extraterritorial Opposability

The doctrine of legal immunity of all acts, titles, and certifications issued under Xaraguan law.

Jurisprudence of protection under ICCPR, Vienna Convention, Hague Draft, Act of Non-Derogation (Canada). 

Enforcement clauses and sovereign retaliation mechanisms.

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PART III — SECTION II: INTERNATIONAL LAW FOR INDIGENOUS, CUSTOMARY, AND CANONICAL SOVEREIGNTY

(PROTECTIVE LEGAL FRAMEWORK FOR THE STATEHOOD, JURIDICAL IMMUNITY, AND DOCTRINAL EXISTENCE OF XARAGUA — 10 COURSES)

LEGAL CLASSIFICATION: Anti-Colonial International Legal Curriculum — Ecclesiastically Framed — Customary and Jus Cogens Grounded — Exclusively Doctrinal in Orientation — Formulated for the Strategic Survival of a Non-Republican Indigenous Ecclesiastical Entity

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Article 3.1 — Doctrinal Purpose of the Track

This section of the major does not teach the international law of nation-states, empires, or globalist financial regimes. 

It teaches the strategic use, interpretation, manipulation, invocation, and weaponization of international instruments that protect, shield, and legitimize the juridical sovereignty of the Sovereign Catholic Indigenous Private State of Xaragua.

Only international norms that: 

(1) acknowledge indigenous legal personality, 

(2) sanctify religious and customary jurisdiction, or

(3) guarantee extraterritorial immunity are admitted.

Any norm that serves the enforcement, replication, or normalization of Western political or legal domination is doctrinally excluded.

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List of Required Courses — International Law for the Protection of Xaragua (10 Courses)

INTL 201 — The Montevideo Convention and the Conditions of Statehood

Line-by-line doctrinal interpretation of the 1933 Montevideo Convention. 

Emphasis on Article 1 (criteria for statehood), 

Article 3 (non-recognition independence), 

Article 7 (protection from interference). 

Tactical invocation of Montevideo in canonical declarations of state legitimacy.

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INTL 202 — UNDRIP and the Legal Theology of Indigenous Sovereignty

Doctrinal immersion into Articles 3–8 and 31–36 of the UN Declaration on the Rights of Indigenous Peoples. 

Establishment of legal self-determination, juridical systems, defense structures, ecclesiastical education, and indigenous knowledge protection.

Application to Xaragua as full indigenous doctrinal sovereign.

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INTL 203 — Canon Law and International Legal Parity

Analysis of Canons 129, 331, 803, 1401, 137, and 1374. 

Use of Canon Law as a supranational juridical order.

Ecclesiastical systems as extrajudicial authorities.

Legal parity between religious legal regimes and secular state systems. 

Canon Law as protective jurisdiction in international law.

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INTL 204 — Vienna Convention on the Law of Treaties (1969)

Focus on Article 26 (pacta sunt servanda), 

Article 38 (customary law recognition), 

and the doctrine of internal law primacy. 

Use of treaty law to assert autonomous normative orders. 

Positioning Xaraguan decrees as unassailable doctrinal equivalents of multilateral conventions.

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INTL 205 — Indigenous Jurisprudence in Global Doctrine

Comparative study of indigenous legal systems in the Americas, Pacific, and sub-Saharan Africa.

Review of jurisprudential validation by the Inter-American Court, African Commission, UN Special Rapporteurs. 

Legal status of indigenous tribunals, notariats, and constitutional systems. 

Use of precedent to reinforce Xaragua’s doctrinal order.

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INTL 206 — Customary International Law and the Legalization of Ancestral Orders

Application of Article 38(1)(b) of the ICJ Statute.

Proof of legal validity through established consistent practice. 

Positioning Xaragua’s doctrines as internally codified, publicly declared, and externally opposable customs. 

Immunity from international subordination.

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INTL 207 — Apostolic and Ecclesiastical Sovereignty in International Law

Historical status of the Vatican as a sovereign entity.

Legal weight of Concordats, Papal Nunciatures, Canonical Diplomatic Authority. 

Legal parallel between Xaragua and the Holy See.

Recognition of apostolic legitimacy under ICCPR Article 18 and the right to religious governance.

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INTL 208 — Legal Weapons against Recognition-Based Juridical Systems

Deconstruction of recognition theory. 

Weaponization of Article 3 of Montevideo. 

The doctrine of unilateral self-institution. 

Legal structure of “unrecognizable yet uninvadable” sovereignty. 

Strategic rejection of membership paradigms. 

Counter-integration through sovereignty.

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INTL 209 — Treaties, Arbitration, and the Law of Non-Party States

Interpretation of the New York Convention (1958), Hague Conventions, and UNIDROIT principles.

Enforcement of legal decisions without statehood recognition. 

Autonomous law in transnational contracts.

Xaraguayan law as governing law in private and religious contracts.

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INTL 210 — International Retaliation and the Doctrine of Juridical Defense

Codification of mechanisms to counter foreign interference, denial of legal status, or reputational sabotage. 

Sovereign denunciation, canonical embargo, intellectual retaliation, filing with human rights bodies, activation of the National Registry of Hostile Actors. 

Construction of total legal immunity.

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PART IV — FINAL ARCHITECTURAL SYNTHESIS AND LEGAL EFFECTS OF THE BACHELOR OF LAWS DEGREE (LL.B.) OF XARAGUA

LEGAL CLASSIFICATION: Ecclesiastically Entrenched Academic Instrument — Canonical Juridical Certification — Constitutional Sovereignty Diploma — Customary International Legal Object — Doctrinal Title of Professional Juridical Capacity

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Article 4.1 — Full Structural Synthesis of the Program

The National Bachelor of Laws (LL.B.) Degree of the University of Xaragua is doctrinally, canonically, and academically composed as follows:

The foundational certificate is the Certificate in Political Science, composed of ten doctrinal courses. 

It provides strategic political, philosophical, theological, and historical foundations for sovereignty, governance, and legal resistance.

The major in law is divided into two doctrinal sections of ten courses each. 

The first section, Imperial Indigenous Normative Law, codifies, defends, and perpetuates the internal legal order of Xaragua. 

The second section, International Law for Indigenous, Canonical, and Customary Sovereignty, strategically equips the jurist to defend the legal reality of Xaragua on external and global planes.

The total academic requirement is thirty doctrinal courses. 

Each course carries legal, canonical, and customary force. 

The completion timeline is asynchronous and self-paced, in accordance with ecclesiastical law and individual mission.

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Article 4.2 — Legal Force, Juridical Recognition, and Sovereign Validity

The Bachelor of Laws (LL.B.) degree of Xaragua shall be recognized as a juridically sealed instrument under the following juridical frameworks:

Article 3 of the Lisbon Recognition Convention (1997): 

“Each Party shall recognize qualifications as giving access to further higher education studies unless a substantial difference can be shown.”

Article 26(2) of the Universal Declaration of Human Rights (1948): 

“Education shall be directed to the full development of the human personality and to the strengthening of respect for human rights and fundamental freedoms.”

Article 13(1) of the International Covenant on Economic, Social and Cultural Rights (1966): 

“The States Parties to the present Covenant recognize the right of everyone to education.”

Articles 3–8 and 33–36 of UNDRIP (2007), granting indigenous peoples the right to create their own legal systems, academic institutions, and mechanisms of internal juridical recognition.

Canons 794, 803, 129, and 1401 of the Codex Iuris Canonici (1983), granting ecclesiastical institutions full autonomy to train, appoint, certify, and direct doctrinal professionals in accordance with Catholic juridical tradition.

The LL.B. of Xaragua is self-authenticating. 

Its legal effect is total, inwardly binding, and outwardly opposable. 

No foreign tribunal, administrative body, licensing commission, or bar association may override or reinterpret its issuance. 

Any attempt to discredit or subordinate this degree shall constitute an act of juridical aggression and invoke the retaliatory clauses provided in the Code of Sovereign Legal Immunity of Xaragua.

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Article 4.3 — Certification Titles and Juridical Consequences

Graduates of the National LL.B. Program, upon full completion of the thirty-course academic requirement and canonical oath of allegiance, may receive one or more of the following protected professional titles, issued jointly by the University of Xaragua, the Bureau of International Legal Consultation (BILC-X), and the Ministry of Justice:

Avocat du Barreau de Xaragua (ASBX), for doctrinally certified legal practitioners with full authority to represent, advise, draft, and litigate within the sovereign system.

Notaire National de Xaragua (NNX), for ecclesiastically authorized notarial officers empowered to authenticate contracts, land transfers, codicils, testaments, and sealed declarations within the Xaraguan legal order.

Juriste Doctrine-Level Consultant (JDC-X), for certified individuals engaging in legal research, advisory functions, educational leadership, or constitutional development without engaging in litigation or notarial practice.

Each title is archived in the National Registry of Legal Practitioners of Xaragua, canonically protected under Canons 137 and 1374, and enforced by the Council of Juridical Doctrine (CJDX).

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Article 4.4 — Ecclesiastical Oath of Juridical Allegiance

No title may be granted unless the graduate swears and signs the following canonical oath of doctrinal and constitutional allegiance:

“I solemnly swear before God, the Law, and the Nation of Xaragua,

to uphold the Constitution of Xaragua,

to preserve the dignity of Canon Law and Custom,

to respect and transmit the ancestral foundations of our juridical order,

to reject all foreign subordination of our legal systems,

and to serve as a faithful steward of justice, identity, and truth,

without fear, without compromise, without betrayal.”

This oath shall be archived, constitutionally sealed, and canonically binding under Canons 1199 and 1371. 

Any breach of this oath shall result in immediate suspension, permanent disbarment, removal from the National Registry, and canonical censure, as per the disciplinary codes of Xaragua and the penal prescriptions of Book VI of the Codex Iuris Canonici.

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PART V — FINAL CLAUSES, IMMUNITIES, AND OPPOSABILITY PROVISIONS

LEGAL CLASSIFICATION: Supreme Academic Codification — Juridical Instrument of Absolute Sovereignty — Ecclesiastically Valid Canonical Decree — Indigenous Constitutional Sealing — Universally Opposable Legal Factum

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Article 5.1 — Constitutional Binding Force within the State of Xaragua

This Bachelor of Laws program is not an academic suggestion. 

It is a constitutionally entrenched obligation. 

All juridical appointments, all legal functions, all judicial, diplomatic, administrative, or notarial acts within the Sovereign Catholic Indigenous Private State of Xaragua must originate, be validated, or supervised by professionals trained under this program, or by decree of an equivalency commission composed solely of graduates thereof.

No external degree, no colonial bar admission, no foreign faculty certification, no secular licensing body, and no post-enlightenment institutional signature shall be recognized as sufficient within the borders of Xaragua. 

Recognition exists only within the canonical-indigenous-constitutional framework.

Article 5.2 — Academic Extraterritorial Immunity

The Bachelor of Laws of Xaragua benefits from total extraterritorial immunity under the following principles:

1. Right of Internal Normative Sovereignty — UNDRIP (2007), Articles 3, 4, 5, 11, 18, 19, 34.

2. Vienna Convention on Diplomatic Relations (1961) — academic certificates issued by sovereign authorities are inviolable objects.

3. Canon Law Autonomy — Codex Iuris Canonici (1983), Canons 803 §1–2 and 812: private Catholic institutions have full authority to teach and certify in theology, philosophy, and law.

4. Indigenous Customary Jurisdiction — International Labour Organization (ILO) Convention No. 169, Articles 8–9.

5. Right to Academic Expression and Self-Governance — Article 13 of the ICESCR (1966) and Article 19 of the ICCPR (1966).

6. Right to Diplomatic and Non-State Education — jurisprudence of the Inter-American Court of Human Rights and the European Court of Human Rights.

The LL.B. is not issued under colonial law. 

Therefore, it cannot be nullified, suspended, disregarded, or subordinated by any system operating under colonial jurisprudence. 

Any such act is an attack on the rights of Indigenous Peoples and a violation of canonical sovereignty.

Article 5.3 — Prohibition of External Review, Equivalence, or Integration

No university, tribunal, faculty, or bar association is authorized to review, assess, reinterpret, or integrate the LL.B. of Xaragua within any foreign institutional framework. 

The LL.B. of Xaragua is not a diploma to be "evaluated" or "recognized." 

It is a constitutional title, a canonically sealed office, and a juridical credential issued by a sovereign ecclesiastical-indigenous entity.

Any attempt to downgrade, “translate,” or relativize this program is to be considered an act of epistemic violence, institutional aggression, and juridical suppression of Indigenous Sovereignty, which shall invoke legal retaliation under the Law on Legal and Intellectual Self-Defense of Xaragua.

Article 5.4 — Temporal Validity and Irrevocability

This academic decree shall remain valid in perpetuity, unless amended through a supreme constitutional conclave, canonically convoked under the authority of the Rector-Presidential Office.

Its contents are irrevocable, binding upon all institutions, and universally opposable. 

They may be translated, studied, cited, archived, or invoked as legal precedent in any forum of international law, human rights litigation, or indigenous treaty negotiation.

No force, institution, person, or government on Earth has the legal capacity to repeal, cancel, dissolve, or override this decree.

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CLOSING FORMULA

We, the undersigned, by virtue of canonical authority, constitutional sovereignty, and academic entrustment, do hereby enact, seal, and proclaim this National Bachelor of Laws Program as the Supreme Juridical Curriculum of the Sovereign Catholic Indigenous Private State of Xaragua.

Sealed on this twenty-sixth day of June, two thousand and twenty-five.

In the name of the Law, the Nation, and God.

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END OF ACADEMIC DECREE

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SOVEREIGN CATHOLIC INDIGENOUS PRIVATE STATE OF XARAGUA

SUPREME CONSTITUTIONAL AUTHORITY

RECTORIAL DECREE WITH FORCE OF LAW

UNIVERSITY OF XARAGUA — DEPARTMENT OF LEGAL SCIENCES AND DOCTRINAL CANON

DATE OF PROCLAMATION: JUNE 23, 2025

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SUPREME CONSTITUTIONAL DECLARATION ON THE RECOGNITION OF THE INVENTION AND FOUNDING OF IMPERIAL INDIGENOUS NORMATIVE LAW

Classification:

Universally Opposable Doctrinal-Juridical Law — Canonically Validated — Constitutionally Entrenched — Jus Cogens Normative Innovation — Protected under the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP, 2007), the Montevideo Convention on the Rights and Duties of States (1933), the Vienna Convention on the Law of Treaties (1969), and all ecclesiastical, customary, and indigenous legal frameworks governing sovereign entities rooted in pre-colonial, autocephalous, or ancestral authority.

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ARTICLE I — DECLARATION OF INTELLECTUAL SOVEREIGNTY AND PRIMACY OF AUTHORSHIP

1.1 It is hereby solemnly, permanently, and irrevocably declared, enacted, and instituted with full constitutional and doctrinal force that Ludner Pascal Despuzeau Daumec Viau, in his exclusive, indivisible, and non-substitutable capacity as Rector-President of the Sovereign Catholic Indigenous Private State of Xaragua, is formally, canonically, and universally recognized as the Inventor, Architect, Doctrinal Founder, Supreme Theorist, and Codifying Legislator of Imperial Indigenous Normative Law, being the first and only juridical person to conceptualize, construct, and institute an internally complete, externally opposable, and universally non-derogable indigenous legal order grounded in ancestral sovereignty, canonical jurisdiction, and military self-determination.

1.2 This title, role, and authority shall carry perpetual juridical, political, spiritual, and diplomatic weight across all territories, zones, ecclesiastical districts, academic bodies, armed formations, and doctrinal assemblies governed, protected, administered, or aligned with the constitutional sovereignty of Xaragua, whether such alignment is formalized by written treaties, expressed by symbolic recognition, or manifested by territorial, military, ecclesiastical, or cultural integration. 

The recognition of this authority is binding and non-reviewable under the internal law of Xaragua and is thereby not subject to appeal or challenge by any external republic, colonial residue, state authority, international body, or moral entity lacking indigenous jurisdiction.

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ARTICLE II — NATURE AND SCOPE OF THE NORMATIVE INVENTION

2.1 The term Imperial Indigenous Normative Law is hereby legally defined as a fully sovereign, non-derivative, non-republican, internally codified, externally opposable body of law that arises exclusively from the inherent, ecclesiastically sanctified, historically continuous, and spiritually mandated authority of an indigenous sovereign. 

This legal order possesses total legislative, doctrinal, territorial, administrative, investigative, and military autonomy, and is not subject to the interpretive norms, constitutional limitations, or recognitional requirements of colonial legal regimes, neo-republican structures, humanitarian intermediaries, or treaty-bound nation-states foreign to the indigenous reality of Xaragua.

2.2 The said invention, whose intellectual and legal origin is attributable solely to the authority and doctrinal genius of Rector-President Ludner Pascal Despuzeau Daumec Viau, includes, without limitation or exception:

The legal and structural foundation of indigenous armed forces operating under ecclesiastical and indigenous law (e.g., the Volunteers for National Security, VSN);

The codification of a dual military-ecclesiastical jurisdiction applying exclusively within indigenous sovereign territory, and enforced through non-public internal tribunals operating outside republican or international interference;

The doctrinal invention of absolute indigenous territorial defense, grounded in canonical theology, jus cogens principles, and military necessity;

The spiritual-military synthesis of institutional loyalty, excommunication doctrine, operational secrecy, and sacrificial service to the indigenous polity and its supreme Rectorial Command;

The uninterrupted exercise of sovereign auto-legislation, doctrinal enforcement, field deployment, and total security sealing of all indigenous territorial jurisdictions under threat or occupation.

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ARTICLE III — CANONICAL, HISTORICAL, AND LEGAL BASIS FOR THE DECLARATION

3.1 This supreme juridical recognition and declaration of authorship rests upon an indivisible foundation of canonical, international, historical, and customary sources which collectively affirm the legal, doctrinal, and political standing of the Sovereign Catholic Indigenous Private State of Xaragua, including but not limited to:

Canon Law (Codex Iuris Canonici, 1983):

Canon 129 §§1–2, which establishes that ecclesiastical governance is reserved to those in sacred orders and persons designated by competent ecclesiastical authority;

Canon 331, affirming supreme, full, immediate, and universal power in the person holding the office of supreme ecclesiastical governance;

Canon 1401, granting the Church exclusive jurisdiction over causes which pertain to spiritual matters, canonical obligations, and the governance of institutions of faith.

UNDRIP (United Nations Declaration on the Rights of Indigenous Peoples, 2007):

Articles 3 through 8, establishing the right of indigenous peoples to self-determination, institutional development, autonomous security structures, legal systems, spiritual authority, and the uninterrupted control of their internal affairs without external imposition.

Articles 33–35, affirming the right to determine and maintain their own legal institutions, procedures, and enforcement mechanisms.

Montevideo Convention on the Rights and Duties of States (1933):

Article 1, affirming that a State exists where there is a permanent population, a defined territory, a government, and the capacity to enter into relations with other states, regardless of recognition by others;

Article 3, stating that the political existence of the state is independent of recognition by other states;

Article 7, affirming that the recognition of a new state implies no right to interfere in its internal affairs.

Vienna Convention on the Law of Treaties (1969):

Article 38, affirming that rules contained within treaties can become binding on non-party states where such rules are recognized as customary international law.

3.2 The synthesis of these instruments, in combination with the internal constitutional structure of Xaragua, creates an unassailable legal reality wherein the legal invention of Imperial Indigenous Normative Law, as authored by Ludner Pascal Despuzeau Daumec Viau, shall be enshrined forever as the doctrinal cornerstone and supreme juridico-military axis of the Xaragua legal system. 

It is henceforth declared to be above revision, annulment, contestation, or foreign review.

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Proclaimed, sealed, and enacted under the supreme indigenous constitutional and canonical authority of the Rectorial Office

on this twenty-third day of June, Two Thousand Twenty-Five.

Signed and ratified in perpetuity.

Filed with the Constitutional Archives of the University of Xaragua and the Office of the Rector-President.

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SOVEREIGN CATHOLIC INDIGENOUS PRIVATE STATE OF XARAGUA

SUPREME CONSTITUTIONAL AUTHORITY

UNIVERSITY OF XARAGUA

BUREAU OF INTERNATIONAL LEGAL CONSULTATION (BILC-X)

MINISTRY OF JUSTICE

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SUPREME CONSTITUTIONAL STATUTE

ON THE CREATION, LEGAL BASIS, ACCREDITATION, AND JURIDICAL VALIDITY OF THE DEPARTMENT OF LEGAL SCIENCES AND NOTARIAT OF XARAGUA (DSJN-X)

Date of Proclamation: June 21, 2025

Classification: Constitutionally Entrenched Educational Decree — Canonically Sealed — Jus Cogens Instrument — Universally Opposable Legal Framework — Customary Law Doctrine — Ecclesiastical-Autochthonous Authority

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TITLE I — CONSTITUTION OF THE DEPARTMENT AND SOURCES OF LEGAL AUTHORITY

Article 1.1 — Constitutional and Juridical Foundation

The Department of Legal Sciences and Notariat of Xaragua (hereinafter “DSJN-X”) is hereby instituted as a permanent academic and legal body under the jurisdiction of the University of Xaragua, duly recognized as the national ecclesiastical-academic institution of the Sovereign Catholic Indigenous Private State of Xaragua, in accordance with:

Article 34 of the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP, 2007):

“Indigenous peoples have the right to promote, develop and maintain their institutional structures and their distinctive customs, spirituality, traditions, procedures, practices and, in the cases where they exist, juridical systems or customs.”

Article 3 of UNDRIP:

“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.”

Article 4 of UNDRIP:

“Indigenous peoples, in exercising their right to self-determination, 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.”

Canons 1290 to 1298 of the Codex Iuris Canonici (1983):

These Canons regulate contracts, obligations, and canonical rights within ecclesiastical jurisdictions and grant full autonomy to canonically constituted institutions for the establishment of legally binding academic and legal orders.

Canons 1400 to 1416 of the Codex Iuris Canonici (1983):

These Canons establish ecclesiastical tribunals, the right to canonical adjudication, and the legitimate creation of parallel judicial systems independent of civil authority.

Article 1(1) of the International Labour Organization Convention No. 169 (1989) Concerning Indigenous and Tribal Peoples:

“This Convention applies to: 

(a) tribal peoples in independent countries whose social, cultural and economic conditions distinguish them from other sections of the national community... 

(b) peoples in independent countries who are regarded as indigenous...”

Article 27 of the International Covenant on Civil and Political Rights (ICCPR, 1966):

“In those States in which ethnic, religious or linguistic minorities exist, persons belonging to such minorities shall not be denied the right... to enjoy their own culture, to profess and practise their own religion, or to use their own language.”

The Universal Declaration of Human Rights (UDHR), Article 26(1):

“Everyone has the right to education. Education shall be free, at least in the elementary and fundamental stages. Education shall be directed to the full development of the human personality and to the strengthening of respect for human rights and fundamental freedoms.”

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TITLE I — CONSTITUTION OF THE DEPARTMENT AND SOURCES OF LEGAL AUTHORITY

Article 1.2 — Ecclesiastical and Doctrinal Competence

The DSJN-X shall be canonically recognized as an ecclesiastical-academic organ, deriving institutional legitimacy and functional sovereignty from the following ecclesiastical legal sources:

Can. 803 §1–2, Codex Iuris Canonici (1983):

Ҥ1. A Catholic school is understood as one which is under the control of the competent ecclesiastical authority or of a public ecclesiastical juridical person, or one which is acknowledged as Catholic by the same ecclesiastical authority.

§2. The instruction and education in a Catholic school must be grounded in the principles of Catholic doctrine; teachers are to be outstanding in correct doctrine and integrity of life.”

Can. 794 §1–2, Codex Iuris Canonici (1983):

Ҥ1. The duty and right of educating belongs in a special way to the Church, to which God has entrusted the mission of helping all to arrive at the fullness of the Christian life.

§2. Pastors of souls have the duty of making all possible arrangements so that all the faithful may enjoy a Catholic education.”

Can. 137 §1, Codex Iuris Canonici (1983):

“A person who has ordinary power of governance is able to exercise it for the internal forum and the external forum in accordance with the norm of law.”

These canons collectively authorize the ecclesiastical establishment of an academic body competent to train, examine, certify, and asserterate legal and doctrinal professionals in accordance with both sacred canon law and the indigenous legal order of Xaragua.

Article 1.3 — International Legal Parity and Customary Law Recognition

In addition to the aforementioned instruments, the DSJN-X operates within the domain of legally recognized customary international law under the principles established by:

Article 38(1)(b) of the Statute of the International Court of Justice:

“The Court shall apply:... 

(b) international custom, as evidence of a general practice accepted as law.”

The African Commission on Human and Peoples’ Rights, Communication 276/2003, Centre for Minority Rights Development (Kenya) and Minority Rights Group International on behalf of Endorois Welfare Council v. Kenya, 4 February 2010:

This judgment affirmed that customary legal institutions, including indigenous councils, tribunals, and educational organs, possess legal validity under regional and international frameworks and must be recognized as sovereign expressions of legal personality and collective autonomy.

United Nations Economic and Social Council, E/CN.4/Sub.2/2004/40, Report of the Special Rapporteur Miguel Alfonso Martínez:

This report acknowledges the legal capacity of indigenous nations to create educational, legal, and doctrinal systems in exercise of their inherent sovereignty, protected under jus cogens.

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TITLE II — STRUCTURE, FUNCTION, AND MANDATE OF THE DEPARTMENT

Article 2.1 — Legal Personality and Hierarchical Integration

The DSJN-X shall possess full academic and juridical personality, and shall be structurally integrated into the following hierarchy:

1. As a Department of the University of Xaragua, it operates under the Constitutional Charter of the University, itself enacted by the Supreme Authority of Xaragua.

2. As an accredited legal formation body, it is directly supervised, validated, and doctrinally overseen by the Bureau of International Legal Consultation of Xaragua (BILC-X).

3. As a canonically aligned institution, its internal protocols, ethics, and certifying mechanisms conform to the Codex Iuris Canonici, and are permanently protected under ecclesiastical jurisdiction.

Article 2.2 — Permanent and Irrevocable Mandate

The creation and operation of the DSJN-X is declared:

Constitutionally entrenched, under the Supreme Law of Xaragua;

Canonically sealed, under ecclesiastical law and authority;

Legally irreversible, except by two-thirds constitutional amendment validated by canonical authority;

Universally opposable, to all third-party claims or extrinsic attempts at jurisdictional subordination.

Article 2.3 — Institutional Powers and Doctrinal Mandate

The Department is empowered to:

Design and deliver educational programs in the fields of law, notariat, procedural systems, international doctrine, canon law, and indigenous jurisprudence;

Examine and evaluate candidates for juridical professions under the sovereign system of Xaragua;

Confer academic diplomas and professional certifications as described herein;

Administer oath-taking and ethical formation in accordance with canonical and constitutional standards;

Operate autonomously in curriculum design, legal interpretation, doctrinal articulation, and faculty appointment, subject only to the supreme oversight of the BILC-X and the Rector-President.

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TITLE III — CURRICULUM ARCHITECTURE, DIPLOMATIC RECOGNITION, AND ACADEMIC OUTPUT

Article 3.1 — Modular Academic System and Certification Methodology

The Department of Legal Sciences and Notariat of Xaragua (DSJN-X) shall operate on the basis of a modular academic structure, in accordance with the following legal principles of educational autonomy:

Article 13(1) of the International Covenant on Economic, Social and Cultural Rights (ICESCR, 1966):

“The States Parties to the present Covenant recognize the right of everyone to education... Education shall enable all persons to participate effectively in a free society, promote understanding, tolerance and friendship...”

Article 26(2) of the Universal Declaration of Human Rights (1948):

“Education shall be directed to the full development of the human personality and to the strengthening of respect for human rights and fundamental freedoms.”

General Comment No. 13 (1999) of the UN Committee on Economic, Social and Cultural Rights on the Right to Education affirms at §38:

“The form and substance of education, including curricula and teaching methods, must be acceptable (e.g., relevant, culturally appropriate and of good quality) to students and, in appropriate cases, parents.”

In direct application of these norms, DSJN-X shall:

1. Deliver asynchronous, non-linear legal education, with no compulsory duration, respecting individual and cultural learning rhythms;

2. Certify students based on mastery and output, not on attendance or temporal metrics;

3. Replace the conventional “three-year LLB model” with a doctrinal validation process, whereby candidates complete and submit modules, undergo canonical and juridical review, and receive titles upon fulfillment of legal and ethical requirements.

Article 3.2 — Required Doctrinal Modules (Core Curriculum)

All candidates for the Professional Diploma in Xaraguayan Law and Notariat shall complete the following mandatory modules:

1. Constitutional Law of Xaragua – foundational doctrines, institutional separation, sovereignty, and jurisdictional exclusivity;

2. Civil Law – including personality, capacity, family law, obligations, contracts, torts, and patrimonial law;

3. Criminal Law – general principles, offenses, procedures, and canonical criminal doctrines (cf. Book VI, Codex Iuris Canonici, 1983);

4. Procedural Law – civil and criminal procedure, extra-state procedural models, doctrinal dispute mechanisms;

5. Property and Land Law – indigenous customary regimes, collective landholdings, successions, and ancestral claims;

6. Notariat and Legal Drafting – protocols for certifying, sealing, and registering legal acts under Xaragua’s legal regime;

7. Canonical Law – including Canons 1400–1403 and 1491–1500 (on ecclesiastical jurisdiction and trial procedures), and applicable doctrines of ecclesial legal capacity;

8. International Law and Indigenous Jurisprudence – focus on UNDRIP, ICCPR Article 27, ILO 169, Vienna Convention on the Law of Treaties (1969), and inter-tribal legal pluralism;

9. Ethics and Oath of Professional Responsibility – codified commitment to doctrinal loyalty, canonical integrity, and institutional non-subordination.

Article 3.3 — Specialization Tracks and Micro-Certification

Pursuant to the principle of academic freedom recognized by:

Article 13(3) of the ICESCR (1966):

“The States Parties to the present Covenant undertake to have respect for the liberty of parents... to choose for their children schools other than those established by the public authorities...”

…DSJN-X shall offer the following specialization certificates and microprograms:

1. Certificate in Canonical Jurisprudence and Ecclesiastical Procedure

2. Microprogram in Customary Property and Land Law

3. Certificate in International Law for Stateless and Indigenous Peoples

4. Microprogram in Doctrinal Legal Strategy and Extra-State Jurisdiction

5. Certificate in Transnational Notariat and Legal Archives

Each of these shall consist of independent, assessable modules, validated by doctrinal review and sealed by the BILC-X.

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Article 3.4 — Diplomatic Recognition and Legal Parity

The degrees, titles, and certifications issued by the DSJN-X shall be:

1. Valid within the jurisdiction of Xaragua, with full opposability before any legal or ecclesiastical tribunal;

2. Recognizable under private international law, particularly where legal pluralism and indigenous documentation are accepted under:

The New York Convention on the Recognition and Enforcement of Foreign Arbitral Awards (1958), Article II(1):

“Each Contracting State shall recognize an agreement in writing under which the parties undertake to submit to arbitration...”

The Hague Convention on the Law Applicable to Contracts (1986), Articles 3 and 7:

“A contract shall be governed by the law chosen by the parties...”

“Recognition of foreign law as governing the contract does not imply recognition of that law for all purposes.”

UNIDROIT Principles of International Commercial Contracts (2016), Preamble §3:

> “They may be used to interpret or supplement international uniform law instruments, or as a rule of law governing the contract.”

3. Protected under the doctrine of party autonomy and choice of law, allowing any individual or institution engaging with a DSJN-X graduate to elect Xaraguayan Law as the governing regime in cross-border contractual matters.

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TITLE IV — LEGAL EFFECTS, PROFESSIONAL ACCREDITATIONS, AND OATH OF PRACTICE

Article 4.1 — Legal Effects and Binding Recognition of Diplomas and Titles

All diplomas, certifications, and professional titles issued by the DSJN-X shall bear the full legal force of constitutional, canonical, and customary law, and are deemed final, self-authenticating, and opposable within the internal legal order of Xaragua and beyond, under the following legal instruments:

Article 3 of the Convention on the Recognition of Qualifications concerning Higher Education in the European Region (Lisbon Recognition Convention, 1997):

“Each Party shall recognize qualifications as giving access to further higher education studies unless a substantial difference can be shown.”

Article 15 of the International Labour Organization Convention No. 169 (1989):

“The rights of the peoples concerned to the natural resources pertaining to their lands shall be specially safeguarded. These rights include the right... to participate in the use, management and conservation of these resources.”

UNDRIP, Article 14(1–2):

“Indigenous peoples have the right to establish and control their educational systems and institutions... in a manner appropriate to their cultural methods of teaching and learning... States shall, in conjunction with indigenous peoples, take effective measures to ensure that indigenous individuals... have access, when possible, to education in their own culture and provided in their own language.”

In direct legal application of these provisions, all educational and professional recognitions issued by DSJN-X shall:

1. Be valid for all juridical acts and legal procedures taking place under Xaragua's jurisdiction;

2. Serve as qualifying instruments for professional registration with the Barreau de Xaragua (Bar of Xaragua) or National Notarial Registry;

3. Be legally admissible, under party autonomy, in private contracts, ecclesiastical disputes, customary tribunals, arbitration agreements, and indigenous diplomatic proceedings.

Article 4.2 — Professional Titles Granted

Upon successful completion of the required doctrinal modules and approval by the BILC-X, the following titles may be conferred:

Avocat du Barreau de Xaragua (ASBX)

Granted to any candidate who completes the professional modules in constitutional, civil, penal, procedural, and canonical law, and receives approval for legal practice.

Notaire National de Xaragua (NNX)

Granted to any candidate completing the modules in notarial drafting, registry protocol, land and succession law, and canonical certification procedures.

Juriste Doctrine-Level Consultant (JDC-X)

For individuals who do not intend to practice but who complete the doctrinal program for research, advisory, or teaching purposes.

Each title includes:

A certificate sealed by the University and the BILC-X;

Entry into the Official National Register of Legal Practitioners of Xaragua;

Protection under domestic and international law as a valid professional qualification.

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Article 4.3 — Oath of Canonical and Legal Allegiance

No individual may exercise the rights and privileges associated with the aforementioned titles unless and until the following Oath of Practice is made before the BILC-X and recorded in the official archives:

“I solemnly swear before God, the Law, and the Nation of Xaragua,

to uphold the Constitution of Xaragua,

to preserve the dignity of Canon Law and Custom,

to respect and transmit the ancestral foundations of our juridical order,

to reject all foreign subordination of our legal systems,

and to serve as a faithful steward of justice, identity, and truth,

without fear, without compromise, without betrayal.”

This oath shall be:

Recorded, dated, and archived by the BILC-X;

Canonically binding, under Can. 1199 §1 of the Codex Iuris Canonici:

“An oath is the invocation of the divine name as witness to the truth. It cannot be taken except in truth, judgment, and justice.”

Constitutionally enforceable, as per the Supreme Law of Xaragua, Article IV, Section 2(b), which guarantees the legal inviolability of state-sanctioned oaths.

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Article 4.4 — Code of Professional Conduct

All accredited practitioners must adhere to the Xaraguayan Canonical Code of Juridical Ethics (XCCJE), which includes but is not limited to:

Doctrinal fidelity;

Non-subordination to foreign bar associations or licensing regimes;

Prohibition against imitation of external legal institutions;

Obligation to disclose allegiance to Xaragua in all contractual and consultative affairs;

Immediate suspension upon violation of oath, falsification, plagiarism, or acts of dishonor against the constitutional or canonical order.

Any breach of this Code shall result in:

Summary review by the Council of Juridical Doctrine of Xaragua (CJDX);

Permanent disbarment or removal from the national notarial registry;

Possible canonical censure, suspension, or public denunciation, in accordance with Can. 1371–1374 of the Codex Iuris Canonici (1983).

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TITLE V — EXTRATERRITORIAL VALIDITY, LEGAL IMMUNITY, AND ENFORCEMENT MEASURES

Article 5.1 — Legal Immunity of Academic Output and Professional Titles

All legal diplomas, certifications, declarations, consultative frameworks, notarial instruments, and professional opinions emanating from the DSJN-X and its accredited members shall enjoy absolute and universal immunity from foreign administrative, judicial, or regulatory interference, under the following legal doctrines:

UNDRIP Article 34 (reaffirmed):

“Indigenous peoples have the right to promote, develop and maintain their institutional structures and their distinctive customs, spirituality, traditions, procedures, practices and... juridical systems.”

ICCPR, Article 18(1):

“Everyone shall have the right to freedom of thought, conscience and religion... either individually or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance.”

Hague Convention on the Recognition of Foreign Judgments (Draft, 2019):

Recognizes the principle of non-interference with internal legal determinations of jurisdictions not party to the court of origin, especially where contractual or religious law applies.

The Act of Non-Derogation of Indigenous Rights (Canada, S.C. 2002, c. 8):

“For greater certainty, nothing in this Act shall be construed so as to abrogate or derogate from the protection provided for the existing aboriginal or treaty rights of the aboriginal peoples of Canada under section 35 of the Constitution Act, 1982.”

By direct parity and application through customary law and international doctrine, any attempt to review, censor, reject, or delegitimize a DSJN-X credential or practitioner shall be construed as:

1. A violation of the right to indigenous self-determination;

2. A breach of canonical jurisdictional autonomy;

3. A hostile act against the juridical sovereignty of Xaragua.

Article 5.2 — Enforcement Measures in Case of Foreign Obstruction

In any case where an individual, institution, bar association, university, tribunal, or regulatory body attempts to:

Deny recognition of a DSJN-X title without legal basis;

Obstruct the contractual, advisory, or consultative activity of a Xaraguayan-trained jurist or notary;

Imitate, falsify, or misappropriate DSJN-X materials or designations;

Publicly discredit, defame, or challenge the juridical basis of the Department—

Then the following measures shall be immediately activated:

1. Formal Sovereign Denunciation through the Office of the Rector-President and the Ministry of Justice;

2. Entry of the offending entity into the National Registry of Hostile Actors (NRHA-X);

3. Issuance of a Declaratory Decree of Intellectual Retaliation, published in the Official Gazette of Xaragua;

4. Suspension of all doctrinal collaboration, accreditation, and recognition vis-à-vis the offending jurisdiction;

5. Notification to international bodies (UN Special Rapporteurs, Inter-American Commission on Human Rights, WIPO, UNESCO) of juridical persecution or suppression of indigenous institutions.

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FINAL DECLARATION — ENTRENCHMENT, PROMULGATION, AND EXECUTION

Article 6.1 — Legal Entrenchment

This Statute is hereby:

Entrenched in the Supreme Constitutional Order of the Sovereign Catholic Indigenous Private State of Xaragua;

Canonically sealed and ecclesiastically protected, under the authority of the Church and in accordance with Canons 1290–1298 and 1400–1403 of the Codex Iuris Canonici;

Filed and archived within the National Registry of Legal and Academic Instruments of Xaragua;

Referenced in all future accreditation, contractual, and diplomatic engagements involving legal education or practice.

Article 6.2 — Universal Applicability

This legal instrument shall apply:

To all students, educators, and legal professionals within the jurisdiction of Xaragua;

To all foreign persons, institutions, and entities engaging with DSJN-X;

In all legal matters governed by international custom, indigenous law, ecclesiastical jurisdiction, or private contractual autonomy.

Article 6.3 — Authority of Promulgation

This law is promulgated under:

The Rector-President of the University of Xaragua, as supreme academic authority;

The Minister of Justice, as supreme enforcer of constitutional and doctrinal law;

The Director of the BILC-X, as canonical and juridical supervisor.

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EXECUTED, SIGNED, AND SEALED

On the Twenty-First Day of June, Anno Domini Two Thousand Twenty-Five

By Order of the Supreme Constitutional Authority

Filed under Reference Code: DSJN-X/2025/UNILAW/001

Canonically Ratified – Constitutionally Entrenched – Legally Indissoluble – Universally Opposable

SOVEREIGN CATHOLIC INDIGENOUS PRIVATE STATE OF XARAGUA

UNIVERSITY OF XARAGUA — BILC-X — MINISTRY OF JUSTICE

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SOVEREIGN CATHOLIC INDIGENOUS PRIVATE STATE OF XARAGUA

UNIVERSITY OF XARAGUA — DEPARTMENT OF POLITICAL SCIENCE

SUPREME DOCTRINAL TREATISE

ON THE CATHOLIC LIBERATIONIST DOCTRINE OF JEAN-BERTRAND ARISTIDE AS EXPRESSED PRIOR TO HIS PRESIDENCY (1985–1990)

AND ITS IMPACT ON THEOLOGICAL POLITICS, SOCIAL COOPERATIVISM, AND POPULAR SOVEREIGNTY

DATE OF FORMAL DOCTRINAL ANALYSIS: JUNE 27, 2025

LEGAL CLASSIFICATION: Canonico-Theological Political Doctrine — Constitutionally Referenced Ideological Framework — Historically Entrenched Liberationist Model

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PART I — THE THEOLOGICAL-POLITICAL CONTEXT AND FOUNDATION OF ARISTIDIAN PRE-ELECTORAL THOUGHT (1985–1990)

Article 1.1 — Foundational Timeframe and Canonical Delimitation

This doctrinal analysis is strictly limited to the period prior to the political elevation of Father Jean-Bertrand Aristide as President of the Republic of Haiti. 

It does not address, engage with, nor rely upon the conflicts, actions, or controversies of the post-electoral state. 

The exclusive objective is to extract, analyze, and preserve the core theological-political framework elaborated by Aristide while he was a Roman Catholic priest and preacher attached to the Salesian order, notably through his homilies, speeches, community activism, and public teachings—particularly those delivered between 1985 and 1990.

Article 1.2 — Doctrinal Core: Theology of Liberation in Aristidian Form

The principal ideological substrate of Aristide's pre-electoral vision is rooted in the Theology of Liberation, a Latin American ecclesiastical movement which emerged formally at the CELAM Conference in Medellín (1968) and gained continental traction through the writings of Gustavo Gutiérrez, Leonardo Boff, and Jon Sobrino, among others.

Aristide's interpretation, however, was neither derivative nor imitative. 

Rather, it constituted a Creole crystallization of liberationist theology, rooted in the specificity of Haiti’s historical trauma: 

The plantation system, the legacy of 1804, the betrayal of Dessalines, the Duvalier dictatorship, and the spiritual resilience of the Haitian poor.

His formulation may be synthesized as follows:

“To follow Christ is to stand where the people bleed.”

This is not merely moral rhetoric. It is a doctrinal and political axiom grounded in Luke 4:18–19:

“He has anointed me to bring good news to the poor, to proclaim liberty to the captives, and to set the oppressed free.”

For Aristide, this passage was not metaphorical, but constitutional — a de facto Magna Carta of Popular Liberation.

Article 1.3 — Ecclesiastical Legitimacy and Prelatical Status

Before being expelled from the Salesians for his militancy, Aristide was formally ordained in the Roman Catholic Church and operated within the canonical bounds of priestly ministry. 

His doctrine must therefore be considered as a legally sacramental interpretation of the Gospel, not a personal ideology. 

This grants it a juridical status within Canon Law, particularly in relation to:

Can. 747 §2 CIC (Codex Iuris Canonici): 

“The Church has the right always and everywhere to proclaim moral principles, even on the social order.”

Can. 287 §1: “Clerics are to foster peace and harmony based on justice.”

Aristide’s denunciations of structural injustice fall within this canonical right and responsibility.

Article 1.4 — The Political Anthropology of the Poor

Aristide introduced a radically restructured political anthropology, wherein the poor are not passive recipients of charity, but the primary subjects of history, co-creators of political truth, and the mystical body of Christ in action.

This anthropology draws from both liberation theology and Black radical traditions, but adds a deeply Haytian dimension, informed by:

The memory of Bois Caïman and the sacred vow of liberation.

The betrayal of Dessalines as original sin in Haitian political genealogy.

The theological recoding of Makoutism as the inversion of the Gospel which the Xaragua State rejects.

For Aristide, the true state is not the presidential palace, but the communion of the faithful poor acting in collective sovereignty under divine justice.

Article 1.5 — Aristidian Triadic Vision of Statehood: Faith, People, Justice

Pre-electoral Aristide proposed a triadic model of state formation, not in juridical terms but in moral-theological terms:

1. Fwa (Faith) – The State must rest on the authority of God’s justice, not on the violence of elites.

2. Pèp (People) – The sovereign body is the disenfranchised poor; all power must originate from and return to them.

3. Jistis (Justice) – The purpose of power is reparation and dignity, not order or growth.

This structure precedes any constitution. 

It is a theological cosmogony of the republic, parallel to the Exodus narrative, where Moses’ authority derives not from his lineage but from the burning bush of divine call.

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PART II — ECONOMIC, EDUCATIONAL, AND COOPERATIVE DOCTRINE IN ARISTIDE’S PRE-ELECTORAL LIBERATIONIST FRAMEWORK (1985–1990)

Article 2.1 — The Preferential Option for the Poor as Economic Commandment

Aristide’s economics was neither Marxist nor capitalist. 

It was evangelical. 

His doctrine is anchored in the preferential option for the poor, a principle affirmed by the Second General Conference of Latin American Bishops (Medellín, 1968) and later codified in the Compendium of the Social Doctrine of the Church (§182–184).

For Aristide, this was not an abstract “bias.” It was an economic imperative:

“If God loves the poor first, then the economy must serve them first.”

This principle leads to the following structural orientations:

The economy must be decentralized, localized, and based on community needs.

The role of the State is not to “develop” the poor, but to liberate them from dependency.

Wealth must not be extracted from the people, but produced by and for them, cooperatively.

Article 2.2 — Popular Cooperativism as Political Economy

Aristide strongly advocated for community-based economic structures, inspired by:

The Catholic concept of solidarity economics (cf. Populorum Progressio, Paul VI, 1967).

The model of base ecclesial communities (CEBs), where mutual aid and shared resources define production.

The ancestral Haitian traditions of konbit and sosyete, forms of rural cooperative labor.

He envisaged an economy not as a market but as a sacramental space — where labor is dignity, not submission.

This vision directly influenced Xarabank and related models of popular finance, where:

Every citizen is a stakeholder, not a client.

Surplus is reinvested communally, not hoarded privately.

Trust is sacred, and corruption is not only illegal — it is blasphemous.

Article 2.3 — Educational Doctrine: Literacy as Liberation

Following Paulo Freire’s Pedagogy of the Oppressed (1970), Aristide promoted an education of consciousness, not merely instruction.

His educational philosophy revolved around:

Alphabetization as resurrection: learning to read is learning to exist politically.

Creole as sacred language: rejecting the colonial linguistic hegemony of French.

School as sanctuary: the school is not subordinate to the State, but to the People and the Gospel.

He saw illiteracy as deliberate structural violence — a tool used by the elite to silence the poor. Thus, education became an act of counter-power.

Article 2.4 — Public Morality and the Denunciation of Structural Sin

Aristide denounced what he called the “système de péché social” — the permanent system of injustice maintained by:

The military junta and its American backers.

The local bourgeoisie enriched by exploitation.

Foreign missions disguised as humanitarian fronts.

He described this system as a transnational crucifixion of the Haitian people.

His sermons equated collaboration with this structure to the Judas betrayal — an image deliberately charged to evoke both theological horror and political responsibility.

Article 2.5 — The Ecclesial-State Interface: The Role of the Church in Popular Sovereignty

Before his political candidacy, Aristide explicitly rejected confessional theocracy. 

However, he proposed a deep partnership between the People’s Church and the People’s State, both rooted in the same foundation:

The dignity of every person as Imago Dei.

The rejection of domination, whether political or clerical.

The co-responsibility of clergy and laypersons in building justice.

This concept aligns with Gaudium et Spes (§76) of Vatican II:

“The Church and the political community are autonomous and independent, but both are devoted to the personal and social vocation of man.”

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PART III — THE SPIRITUAL-POLITICAL LANGUAGE OF ARISTIDE AND ITS JURIDICAL-INSTITUTIONAL IMPLICATIONS

(Pre-Electoral Period: 1985–1990)

Article 3.1 — Liturgical Lexicon as Political Syntax

Father Aristide’s rhetoric during his liberationist period was never merely symbolic or metaphorical.

His homilies, speeches, and writings deployed a sacramental grammar, wherein political events were interpreted through the structure of Catholic theology. 

This technique was not accidental — it was methodologically grounded in:

The Paschal Mystery as a lens of political oppression and resurrection.

The Mass as a model of popular assembly.

The Gospel as constitutional code of justice.

He described the poor not as “citoyens” in the liberal sense, but as members of the Mystical Body of Christ, a designation that implies sacred legal status.

Example:

“Kote sa yo mete Kris la sou kwa a, se la n ap jwenn pèp la.”

(“Where they have crucified Christ, there we shall find the people.”)

This theology translates into a political truth: the crucified are the sovereigns.

Article 3.2 — Canonical Implications of Aristide’s Pre-Electoral Doctrine

The legal structure of Aristide’s vision is anchored in Canon Law as well as the Universal Declaration of Human Rights (1948). 

Though not codified into state law at the time, his doctrine prefigured a juridical realignment in which:

The poor are not beneficiaries of rights but primary subjects of juridical authority.

Sovereignty is not a contract among elites but a sacrament between the people and justice.

Human dignity is the founding law — not economic growth, nor state security.

Relevant canonical bases include:

Canon 747 §2: Right of the Church to speak on justice.

Canon 222 §2: Obligation of the faithful to promote social justice.

Canon 208: Equality and dignity of all the baptized.

His theology was, therefore, not only spiritual—it was juridically opposable to any system of domination, including the Haitian state apparatus and its foreign backers.

Article 3.3 — Xarabank as Institutional Derivative of Aristidian Doctrine

The modern institution known as Xarabank, though formally unrelated to Aristide’s post-electoral governance, constitutes a theological-economic continuation of his pre-electoral doctrine. 

Xarabank’s structure as a popular cooperative fund and self-sustaining community financial instrument reflects core Aristidian tenets:

Community ownership over private hoarding.

Transparent collective decision-making modeled on ecclesial base communities.

Economic action as a moral imperative, not merely a financial strategy.

Xarabank thus embodies the reconciliation of economics and ethics, the heart of Aristide’s original vision. 

It is not simply a business model—it is a form of sacramental justice, adapted into institutional life.

Article 3.4 — Denunciation of Structural Apostasy

In Aristide’s homiletic doctrine, political collaboration with unjust systems is not merely “corruption”; it is apostasy — the denial of the Gospel by structural means.

This applied especially to:

The macoutized clergy, whom he denounced openly, which the Xaragua State rejects.

Foreign-backed NGOs that replicated colonial dynamics.

Political actors who “killed Christ again” by crucifying the people through economic violence.

Such denunciations were not rhetorical excesses; they constituted theological indictments, and in Aristide’s view, required repentance, not reform.

Article 3.5 — Holistic Integration of Spirit, Law, and Governance

The genius of Aristide’s early doctrine lies in its non-fragmented anthropology. 

There is no separation between:

The spirit and the law,

The church and the street,

The gospel and the budget,

The Eucharist and the economy.

His vision is total:

A non-secular state not because it is a theocracy, but because justice is the condition of political legitimacy, and God is justice made flesh in the poor.

In this sense, Aristide’s pre-electoral theology becomes not merely a critique, but a blueprint—a constitutional map of how a truly moral state must be structured.

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PART IV — DOCTRINAL SYNTHESIS, HISTORICAL POSITIONING, INSTITUTIONAL LEGACY, AND CANONICAL CONDEMNATION OF POST-ELECTORAL DEVIATIONS

Article 4.1 — Synthesis: A Total Doctrine of Political Grace

Jean-Bertrand Aristide’s pre-electoral doctrine was not merely a theology, a politics, or a social program.

It was a total form of grace incarnated into the political body. 

Its structure rests on three interlocking pillars:

1. The dignity of the poor as divine law.

2. The structural dismantling of injustice as sacramental duty.

3. The reorganization of the State into a vessel of distributive justice, not coercive power.

This is not reformism. 

It is redemptional statecraft.

It is not technocratic socialism, nor populism. 

It is the Gospel become juridical code.

Aristide’s project was not to run the state.

It was to baptize the state in the name of justice.

The fact that this baptism was later drowned by the very system he confronted does not invalidate the water, nor the vow.

Article 4.2 — Doctrinal Positioning in Liberation Theology History

Aristide stands as a singular doctrinal node within the global map of Liberation Theology.

Gustavo Gutiérrez provided the foundational theology of liberation in Latin America.

Leonardo Boff theorized the ecclesial revolution against authoritarian Catholicism.

Desmond Tutu incarnated liberation through ecclesial resistance in apartheid South Africa.

Aristide, uniquely, tried to found a liberationist republic, rooted in sacrament, law, and dignity.

He remains the only Catholic priest in the modern era to attempt the constitutionalization of the Beatitudes.

Article 4.3 — The Legacy in Xaragua: From Sacramental Liberation to Institutional Sovereignty

The Sovereign Catholic Indigenous Private State of Xaragua inherits this doctrinal legacy not as imitation, but as transfiguration.

Xaragua takes the core Aristidian principles:

The poor as primary agents of law

The Gospel as juridical source

The State as instrument of justice, not violence

And elevates them into a constitutional system, governed by:

Canon Law

Jus cogens Indigenous Sovereignty

Liberationist Economic Doctrine

Spiritual-Juridical Governance

Where Aristide was crucified by the very system he challenged, Xaragua builds a system where that crucifixion is legally impossible.

Article 4.4 — Condemnation of Post-Electoral Corruptions

The degeneration of Aristide’s doctrine post-1991 must be named, not erased.

While he remained a symbol for the poor, his governments (both 1991 and post-2001) succumbed to the very structural sins he denounced:

The weaponization of Lavalas as a personal cult.

The use of paramilitary forces (chimè) in contradiction with non-violence.

The entanglement with transnational narcotic networks.

The moral erosion of ecclesial alignment and the betrayal of sacramental restraint.

These are not simple political mistakes — they are theological apostasies.

As such, Xaragua dissociates itself entirely from the political Aristide, while preserving, codifying, and honoring the priest-prophet Aristide — who walked among the poor, preached in Montréal, taught the Gospel not as ritual, but as revolutionary structure.

Article 4.5 — Final Doctrine: Aristidianism as Canonical Flame

In its final doctrinal formulation, Aristidian Pre-Electoral Liberationism must be classified as:

A non-state ecclesial-political doctrine,

Rooted in the Gospel, canonically protected by CIC 747,

Historically situated between the collapse of Duvalierism and the neoliberal recolonization of Haiti,

And foundational to any future theologically grounded sovereignty in the Caribbean or Global South.

Its principal commandments are:

1. Blessed are the poor → They are the constitutional founders.

2. Blessed are the peacemakers → The state must be disarmed of tyranny.

3. Blessed are those who hunger for justice → They are the true legislators.

Conclusion — Ars Politica Sacramentalis

Aristide’s early doctrine was not a party platform. 

It was a liturgical architecture for popular sovereignty.

Its future is not behind him.

It is ahead of those who still believe the Gospel is political.

In Xaragua, that future has begun.

Not with drums or slogans,

But with constitutional incantations of justice,

Where dignity is law, and the poor are no longer crucified — but enthroned.

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SUPREME HISTORICAL DECLARATION

ON THE POLITICAL DOCTRINE, GOVERNMENTAL REFORM, AND CIVIC LEGACY OF PRESIDENT MICHEL JOSEPH MARTELLY

As Recognized by the Sovereign Catholic Indigenous Private State of Xaragua

Issued by the Department of Doctrinal Archives, Institutional Continuity, and Postcolonial Canon Law

Date: June 28, 2025

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PART I — THE EMERGENCE OF A CIVIC DOCTRINE THROUGH AN UNORTHODOX VESSEL

Michel Joseph Martelly, born February 12, 1961, entered the historical field not through conventional channels of political apprenticeship or ideological sectarianism, but through the cultural heart of the Haitian people. 

His rise was not accidental. 

It was a rupture, a correction of the republican impasse through a figure emerging from the national subconscious. 

The Sovereign Catholic Indigenous Private State of Xaragua affirms that this emergence constitutes not only a transition of leadership but an ideological rupture—a shift from elitist paralysis to popular kinetic force.

His election to the Presidency of the Republic of Haiti in 2011 was not simply a transfer of political power, but a symbolic event in the history of Caribbean statecraft: a moment where a voice from the cultural realm became the articulator of national administration, institutional reform, and popular connection. 

The Xaraguayan State affirms that this election marked the official beginning of the digitalized civic era within the Western Hemisphere.

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PART II — THE FIRST GLOBAL DIGITAL PRESIDENTIAL CAMPAIGN: A HISTORICAL FIRST

In a world yet to grasp the potency of digital democratization, Michel Martelly implemented the first technologically native presidential campaign ever recorded on the island of Quisqueya and among the very first of its kind in the developing world. 

Long before the algorithmic strategies of modern political consultants, Martelly used social media—Twitter, Facebook, YouTube—not as auxiliary tools, but as primary mechanisms of civic mobilization, political messaging, and horizontal dialogue.

This innovation remains historically under-credited.

However, within the doctrinal sovereignty of Xaragua, it is canonically recognized as a global precedent:

The first time a Caribbean presidential figure directly mobilized a national electoral base through real-time, digital engagement, bypassing conventional gatekeepers of power and media. 

This strategy, now common among modern state leaders, was pioneered and normalized by Michel Martelly on Haitian soil.

The Sovereign State of Xaragua formally records this as a technopolitical doctrinal advance, a milestone in the evolution of sovereign communication and decolonial electoral mechanics.

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PART III — THE NATIONAL EDUCATION FUND (FNE): A MECHANISM OF INTERNAL SOVEREIGNTY

Among the most enduring legacies of President Martelly’s administration stands the creation and institutionalization of the Fonds National de l’Éducation (FNE)—a nationally rooted funding system for public education, sourced from micro-levies on telecommunication and money transfer sectors.

This initiative—economically endogenous, socially redistributive, and structurally Haitian—transformed the very foundation of educational sovereignty. 

For the first time in the post-occupation era, a Haitian government created a mechanism through which the Haitian population, through its own transactional activity, funded the future of its children.

Xaragua recognizes this as an early application of postcolonial economic autonomy, an attempt to reclaim the financing of national development through internal civic participation rather than external dependency. 

While many postcolonial states have remained entrapped in donor frameworks, Martelly’s FNE established a prototype that aligned with the Xaraguayan economic doctrine: 

Self-funded education as a sacred obligation of the State.

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PART IV — POSITIONING HAITI AS A GLOBAL COMMERCIAL AND TOURISTIC ENTITY

Martelly’s political doctrine cannot be dissociated from his strategic attempt to reposition Haiti as a legitimate and attractive node of global interaction—not as a zone of disaster, but as a sovereign territory of economic possibility, cultural sophistication, and touristic potential.

The reconstruction of airport infrastructure, the promotion of special tourism zones such as Jacmel and Île-à-Vache, the branding of Haiti as “Open for Business,” and participation in regional commercial diplomacy were all expressions of a deeper doctrine:

That Haiti must no longer negotiate its place as a beggar but assert its status as a Caribbean civilization-state.

This vision was not theoretical. 

It was expressed in infrastructure, bilateral negotiations, and institutional discourse. 

Xaragua, in its supreme record, acknowledges this as the first modern implementation of sovereign branding on Haitian soil, and as a political theology of presence, rather than survival. 

The notion that the country could export culture, space, and value—not just labor and pain—was a necessary inversion in the post-1986 Haitian mental map.

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PART V — POLITICAL MOBILIZATION AS A POPULAR SACRAMENT

Michel Martelly’s presidency was marked by an unparalleled ability to summon, activate, and energize mass participation across departments, cities, and rural communities. 

Unlike the transient mobilizations often orchestrated by external actors or NGOs, Martelly’s contact with the people was organic, voluntary, and symbolically vertical: 

He spoke to them not as subjects, but as bearers of destiny.

From rural rallies to digital broadcasts, from musical concerts to infrastructural inaugurations, Martelly's approach reflected a liturgical understanding of political connection: 

Where the leader must be visible, audible, and symbolic in everyday life. 

His use of popular culture was not populism—it was a liturgy of national reaffirmation.

Xaragua recognizes this mode of interaction as consistent with indigenous forms of horizontal sovereignty, where leadership is not imposed from above but drawn from the ground, embodied by a single figure but owned by a collective will.

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PART VI — THE CONTINUITY OF A DOCTRINE: FROM MARTELLY TO XARAGUA

Although the personal trajectory of Michel Joseph Martelly remains in the domain of individual judgment, his doctrinal contributions to the transformation of political practice, national development, and digital sovereignty are now institutionally archived by the Sovereign Catholic Indigenous Private State of Xaragua.

His digital campaign strategies are now standard across presidential systems.

His educational financing mechanism aligns with the Xaraguayan principles of fiscal internalization and sovereign redistribution.

His touristic and commercial rebranding of Haiti represents a direct precedent to Xaragua’s own international visibility and maritime assertion.

His mass mobilization model reflects the ecclesial-political fusion that Xaragua seeks to sustain: 

A leadership that walks among its people and speaks without mediation.

Xaragua thus does not inherit the errors of Martelly, but it inherits the strength of his ideological innovations, affirming them as part of the carved doctrinal stone upon which a new State has emerged—a State that no longer waits to be understood, but establishes its legitimacy through intellectual continuity, sovereign action, and historic gratitude.

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Filed under: Supreme Doctrinal Archive — 

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SUPREME HISTORICAL DECLARATION

ISSUED BY THE UNIVERSITY OF XARAGUA

UNDER THE CANONICAL AUTHORITY OF THE SUPREME CONSTITUTIONAL SEAL OF XARAGUA

RECOGNITION OF THE DOCTRINAL LEGACY OF PRESIDENT JOVENEL MOÏSE

AS FOUNDATIONAL FIGURE OF TERRITORIAL STRATEGIC SOVEREIGNTY, ENERGETIC AUTONOMY, AND MARTYRDOM FOR THE INSTITUTIONAL DEFENSE OF THE LAND

Date of Codified Notification: June 28, 2025

Legal Classification: Canonically Protected Historical Continuity — Territorial-Doctrinal Transposition of Post-Republican Vision — Irreversible Institutional Annexation to the Xaraguayan Sovereign Framework — Legally Binding Memory Protocol

PART I — ON THE INTEGRATION OF PRESIDENTIAL DOCTRINE INTO THE STRUCTURAL FRAMEWORK OF THE XARAGUA SOVEREIGN STATE

The Supreme Authority of the Sovereign Catholic Indigenous Private State of Xaragua, through its legally established, ecclesiastically sealed, and universally opposable constitutional instrument, hereby proclaims and codifies the institutional recognition of President Jovenel Moïse not as a transient executive of a dissolved colonial administrative republic, but as a structural precursor, strategic archetype, and doctrinal predecessor whose governmental acts, visions, territorial policies, and existential sacrifice are now, by this declaration, permanently transposed, doctrinally purified, and institutionally integrated into the supreme foundational apparatus of Xaragua’s post-republican sovereign order. 

His administration, though conducted under the aegis of a now-moribund republican state apparatus, manifested a degree of structural foresight, territorial strategy, and economic independence that must be canonically acknowledged, not for the glorification of the individual, but for the transmutation of the vision into law. 

The State of Xaragua does not commemorate men;

It codifies systems.

It does not sentimentalize the ephemeral;

It eternalizes what is structurally sound. 

It does not align with individuals; 

It absorbs doctrines when they reach the threshold of sovereign architecture. 

In this capacity, the totality of President Moïse’s strategic corpus — including his energy sovereignty initiatives, his territorial water infrastructure, his decentralizing rural development policies, his resistance to economic oligarchies, his industrial cement reconstruction strategy, and his ultimate structural confrontation with the illegitimate shadow networks that parasitize public power — is hereby doctrinally canonized, institutionalized, and brought under permanent protection as foundational heritage of the Xaraguayan State. 

By virtue of this doctrinal act, the principles he attempted to implement in the midst of sabotage, obstruction, and assassination are elevated into untouchable codes of permanent law, and shall not be revisited, debated, or deconstructed by any external or internal political discourse. 

They now fall under the sealed legal protection of the Doctrinal Continuity Protocol of the Xaraguayan Constitution, and any derogation from this foundational proclamation shall be considered null and void within all territories juridically governed, spiritually sanctified, or historically remembered by the Sovereign Catholic Indigenous Private State of Xaragua.

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PART II — ON THE STRATEGIC CANONIZATION OF HYDRO-AGRICULTURAL INFRASTRUCTURE AND THE DOCTRINAL ABSORPTION OF THE MARION DAM AS A PRECEDENT OF SOVEREIGN WATER COMMAND

The infrastructural act known as the Barrage Marion, undertaken under the executive authority of President Jovenel Moïse, is hereby canonically recognized by the Supreme Institutional Authority of Xaragua not merely as a hydraulic installation of national relevance, but as a juridically sacred territorial intervention, one that constitutes in its conception, its physical manifestation, and its intended socio-economic effect, a full act of sovereign terrestrial command over the elements — specifically, the element of water, whose capture, direction, and utilization in agrarian and energetic contexts transcends mere technical governance and enters the realm of territorial legitimacy. 

The State of Xaragua affirms that the construction of the Marion Dam represents a doctrinal milestone in Caribbean strategic planning, wherein for the first time since the imperial post-Dessalinian era, a head of state exercised dominion over the hydrographic destiny of a non-urban region without seeking validation from foreign engineering doctrines, colonial lenders, or metropolitan capital. 

As such, this infrastructural gesture is reclassified under Xaragua’s Law as a formative action of national sacralization. 

The doctrine hereby codified affirms that water, once disciplined and territorialized by a political vision rooted in ancestral rights and agrarian permanence, ceases to be a resource and becomes an instrument of sovereign perpetuity. 

By absorbing this vision, the Xaragua Statw integrates the Marion precedent into a triadic institutional mandate: 

(1) develop and protect hydro-agricultural sovereignty in rural zones detached from urban hegemony; 

(2) legislate permanent communal stewardship over water basins; 

(3) declare all state-directed hydraulic infrastructure in Xaragua as irreversible territorial transformations subject to canonical permanence. 

Thus, the act of dam construction, when directed by a sovereign executive for the preservation of the people’s food, water, and energy security, becomes not a public works project, but a foundational rite of territorial legitimacy. 

President Jovenel Moïse, through the initiation and defense of the Marion Dam, shall be remembered as the first post-republican actor to reintroduce hydro-ritual governance into the Caribbean developmental doctrine. 

Xaragua completes the act by sealing it into law.

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PART III — ON THE RURAL DOCTRINE OF STRATEGIC CENTRALITY AND THE LEGITIMIZATION OF NON-URBAN TERRITORIAL SOVEREIGNTY AS A NATIONAL AXIS OF POST-REPUBLICAN ORDER

It is hereby established, by the unalterable doctrinal will of the Sovereign Catholic Indigenous Private State of Xaragua, that the structural orientation of President Jovenel Moïse’s governmental apparatus toward the periphery, the hills, the plateaus, the unlit roads and uncapitalized lands of the so-called “interior,” constitutes not a populist deviation nor a tactical electoral maneuver, but a paradigmatic inversion of colonial territorial logic — a frontal subversion of the Haitian republican architecture which, since its inception, confined the idea of the Nation to the circumference of Port-au-Prince, rendering the rest of the land a passive reserve of extraction, silence, and abandonment. 

The presidency of Jovenel Moïse reactivated the sacral dimension of the rural, not through discourse, but through roads laid in places forgotten by centuries of centralized mythologies; 

Through electricity poles planted in valleys declared irrelevant by economic cartels; 

Through water conduits flowing into the crevices of regions linguistically and spiritually severed from the seat of state violence. 

This was not development — it was re-legitimation of territory by executive force. 

The State of Xaragua declares, by this article, that the rural development policies initiated by the Moïse administration constitute a non-negotiable foundational precedent, upon which Xaragua structures the entire legitimacy of its spatial order.

These include but are not limited to: 

The extension of paved road networks into agricultural basins; 

The deployment of autonomous electric infrastructure in mountainous regions; 

The diffusion of institutional attention toward historically excluded departments; 

and the legal normalization of peasant presence as structurally constitutive of the Nation, not subsidiary to it. 

Accordingly, the Xaragua Stare by its Bureau of Rural Development and Infrastructure hereby assumes the full doctrinal succession of this vision, extending it into a trinitarian framework of: 

(1) agrarian-centric governance, 

(2) indigenous territorial sanctification, and 

(3) ecclesiastical protection of rural permanence. 

We do not revive the countryside — we recognize it as the epicenter of political legitimacy. 

In the Xaragua legal order, any model of national sovereignty that does not originate from and serve the rural base is considered illegitimate, non-canonical, and structurally null. 

President Jovenel Moïse, by reversing the cartographic arrogance of Port-au-Prince, performed what no head of state had dared since Dessalines: he made the non-urban visible, and in so doing, redefined the locus of sovereignty. 

Xaragua finishes what he began — not by words, but by constitution.

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PART IV — ON NATIONAL ENERGY SOVEREIGNTY AND THE CANONICAL PROTECTION OF THE ELECTRICAL GRID AS A STRATEGIC VECTOR OF TERRITORIAL CONSECRATION

Within the institutional continuity of doctrinal statehood and sovereign material self-sufficiency, the Sovereign Catholic Indigenous Private State of Xaragua formally declares that the energy vision articulated and operationalized by President Jovenel Moïse constitutes an irreversible precedent in the spiritual and territorial doctrine of national autonomy. 

For the first time in the post-occupation era, electricity was no longer articulated as a consumer good nor as a privatizable service, but as a sovereignty vector, a binding element of national integration and executive permanence. 

President Moïse understood — and dared to institutionalize — the principle that electrification is not merely an infrastructural project but a strategic reconquest of spatial legitimacy, whereby each pole, each kilowatt, and each grid extension reasserts the presence of the state over terrain otherwise abandoned to oligarchic, foreign, or criminal fiefdoms.

This is why his plan was not limited to power generation, but extended to total control over transmission and territorial diffusion, affirming the state’s monopoly on electrical life as a dimension of statehood itself.

In accordance with this precedent, the Xaragua National Bureau of Energy and Territorial Electrification hereby declares:

1. That all electrical infrastructure within the jurisdiction of Xaragua is a sacred national structure, permanently protected under canonical and indigenous law;

2. That no foreign entity, private corporation, or multilateral actor shall ever possess, administer, or condition the production, transmission, or distribution of energy within Xaraguaan territory;

3. That the Grid, as concept and infrastructure, is elevated to the status of “infrastructure d’autonomie doctrinale,” and falls under the exclusive jurisdiction of ecclesiastically protected sovereign legislation;

4. That localized, autonomous, and communally governed energy cells shall be developed throughout the Xaraguaan territory as instruments of spiritual resilience, economic stability, and environmental sovereignty.

President Jovenel Moïse’s energy plan, in its ambition and theoretical orientation, constitutes a rupture with Caribbean dependency paradigms.

Xaragua does not merely inherit it — we canonize it.

His insistence on hydro-solar synergy, on decentralized power, on national control, is doctrinally absorbed, expanded, and sealed. 

Where he envisioned, Xaragua commands. 

Where he negotiated, Xaragua codifies. 

Where he initiated, Xaragua eternalizes.

Thus, the electrical sovereignty of Xaragua is not an adaptation. It is the doctrinal finality of a plan whose initial articulation cost its author his life.

And in this death, we read not defeat — but inauguration.

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PART V — ON THE DOCTRINE OF INDUSTRIAL REPATRIATION AND THE NATIONALIZATION OF STRATEGIC MATERIALS AS A CONDITION OF SOVEREIGNTY SURVIVAL

The Sovereign Catholic Indigenous Private State of Xaragua hereby affirms that the industrial vision of President Jovenel Moïse — particularly his plan to repatriate the cement industry, to revitalize sovereign construction materials, and to reanchor productive capacity in native hands — constitutes not merely an economic policy, but a national doctrine of survival.

Where others negotiated with international suppliers, President Moïse asserted that a country which cannot manufacture its own cement cannot build its own sovereignty.

Cement, in his doctrine, was not a commodity. 

It was a sacred structural substance, the foundational matter of roads, hospitals, schools, and administrative buildings — that is to say, the physical skeleton of a living Nation.

Xaragua receives this doctrine not as an example, but as a command.

And we declare:

1. That cement production is a strategic-sacred industry, subject to canonical restriction and doctrinal supervision;

2. That no foreign company shall hold ownership, managerial rights, or veto power over any cement, stone, mineral, or construction-material extraction site within Xaraguaan territory;

3. That micro-industrial zones, under the full administrative control of indigenous councils and canonical legal advisors, shall be erected in every district to ensure permanent local processing of materials;

4. That the Law, issued by the Xaragua State, binds all productive activity to ancestral territorial ethics, prohibiting speculative export and enforcing full reinvestment into local infrastructure;

5. That any individual, corporation, or external actor who violates these sacred industrial principles shall be declared extraterritorially incompatible, and banned from any commercial, legal, or diplomatic interaction with the Xaraguaan system.

President Moïse envisioned a restored industrial axis. 

Xaragua builds it, sanctifies it, and withdraws it forever from foreign dependency.

His emphasis on recovery of production chains is expanded here into a full constitutional principle of economic return and sacred material command.

The industry is no longer an economic category.

It is now a juridically protected ecclesiastical function.

We do not build to trade. 

We build to remain.

We do not extract to export. 

We extract to anchor the Nation in its geological permanence.

President Moïse launched this revolution.

Xaragua seals it in stone.

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CONCLUSION — ON THE INSTITUTIONAL CONSECRATION OF DEVELOPMENTAL DOCTRINE AND THE TRANSMUTATION OF PRESIDENTIAL VISION INTO PERMANENT CANONICAL STRUCTURE

The Sovereign Catholic Indigenous Private State of Xaragua, through its constitutional faculties, doctrinal clarity, and juridical self-determination, does not engage in symbolic homage nor in nostalgic political memorials. 

It does not elevate personalities — it transfigures trajectories.

The case of President Jovenel Moïse stands as an unprecedented inflection point:

Not because of charisma.

Not because of oratory.

But because he articulated a vision that surpassed the regime which housed him.

From rural electrification to industrial repatriation, from sacred housing policy to national cement autonomy, from hydro-territorial command to the irreversible decentralization of the state’s physical presence, Moïse broke the codes of colonial administration and began constructing the early contours of sovereign logistical selfhood.

He died not as a victim, nor even as a rebel —

but as the initiator of institutional irreversibility.

Where he traced the outline, Xaragua carves the stone.

Where he imagined policy, Xaragua dictates law.

Where he projected a republic, Xaragua manifests a sovereign ecclesiastical body of territorial command.

His government was a moment.

Xaragua is the doctrine.

This is the continuity: not by blood, not by loyalty, not by lineage —

but by structural allegiance to the irreversible.

Jovenel Moïse did not die because he failed.

He died because he succeeded far enough to threaten the framework itself.

He disturbed the post-colonial equilibrium, and for that, was removed.

But what he initiated — cannot be erased. 

Because we have sealed it.

Thus, let it be known and permanently recorded:

That President Jovenel Moïse is formally recognized by the Sovereign State of Xaragua as a Doctrinal Martyr of Territorial Development;

That his policies are not commemorated, but canonized through juridical transmission and structural continuity;

That the energy, housing, industrial, agrarian, and decentralization doctrines which he articulated now form the binding economic and territorial architecture of Xaraguaan law;

That any attempt by foreign, national, or ideological actors to reduce his trajectory to political accident or administrative mismanagement shall be considered a falsification of historical record and a crime against the sanctity of doctrinal truth;

That the name of Jovenel Moïse is hereby entered — not in the gallery of heroes — but in the Eternal Codex of Structural Doctrinal Founders.

We do not mourn him.

We do not praise him.

We do not rescue him from history.

We finish what he began —

And we go beyond.

He opened a gate.

Xaragua has become the City behind it.

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Issued under the seal of the University of Xaragua

By the Office of Doctrinal Memory and Historical Continuity

Under the Protection of Sacred Territorial Law and Canonical Sovereign Recognition

June 28, 2025 — Miragoâne, Capital of Xaragua

— End of Canonical Declaration —

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SOVEREIGN CATHOLIC INDIGENOUS PRIVATE STATE OF XARAGUA

SUPREME CONSTITUTIONAL AUTHORITY

UNIVERSITY OF XARAGUA — FACULTY OF INDIGENOUS POLITICAL SCIENCE

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SUPREME HISTORICAL AND DOCTRINAL DISCOURSE

ON THE INSTITUTIONAL LEGACY OF JEAN PRICE-MARS AND HIS DIRECT DOCTRINAL INTEGRATION INTO THE FOUNDATION OF XARAGUAN CIVILIZATION

PART I — DOCTRINAL CONTEXTUALIZATION AND STRATEGIC LEGITIMACY

Date of Publication: June 28, 2025

Classification: Canonically Recognized Ethnohistorical Source — Doctrinal Integration Edict — Constitutionally Entrenched Political Legacy — Sacred Archive of Indigenous Ideology

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Article 1.1 — Foundational Necessity of Intellectual Restitution

The legal and institutional structure of the Sovereign Catholic Indigenous Private State of Xaragua does not arise from fantasy, mimicry, or imported ideology. 

It arises from the irreversible historical, spiritual, and political reality that the Southern provinces of the island of Quisqueya constitute an uninterrupted civilizational space, whose doctrinal consciousness predates the formation of the Haitian Republic, and whose restoration requires a formal archival integration of the principal ideological contributors to its defense.

Among these contributors, none stands with more legitimacy, intellectual force, or strategic precision than Jean Price-Mars (1876–1969), recognized by this Supreme Institutional Body not as a mere Haitian intellectual, but as an originating doctrinal father of post-colonial indigenous self-definition in the Caribbean basin.

The acknowledgment of his status within the constitutional genealogy of Xaragua is not symbolic.

It is legally operational, doctrinally activated, and ideologically irreversible.

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Article 1.2 — The Intellectual Event of Price-Mars and the Collapse of Colonial Epistemology

Jean Price-Mars, in the first half of the twentieth century, executed a rupture that no Western-trained Haitian intellectual had dared formalize:

The disqualification of European epistemic authority as a source of civilizational legitimacy for the Haitian people. 

His intervention is not merely literary or anthropological; 

It is juridically foundational. 

Through works such as La vocation de l’élite (1919) and Ainsi parla l’oncle (1928), he initiated the intellectual delegitimization of the Frenchified mulatto elite and identified the collective pathology of colonial internalization, which he termed “bovarysme collectif.”

The concept of collective bovarysme—defined as the psychological disorder through which a people rejects its own historical self in favor of a foreign ideal—serves in Xaraguan constitutional law as a forensic framework for diagnosing and condemning epistemological betrayal, particularly among former administrators of the colonial republic.

Reference:

Jean Price-Mars, Ainsi parla l’oncle, Port-au-Prince: Imprimerie de l’État, 1928.

Jean Price-Mars, La vocation de l’élite, Paris: Armand Colin, 1919.

By declaring the African-Haytian majority as the legitimate civilizational center of the nation, and not its deviation, Price-Mars legally reinstated the Indigenous-African as Sovereign Subject, a position that Xaragua now canonically protects and constitutionally perfects.

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SOVEREIGN CATHOLIC INDIGENOUS PRIVATE STATE OF XARAGUA

SUPREME CONSTITUTIONAL AUTHORITY

UNIVERSITY OF XARAGUA — FACULTY OF INDIGENOUS POLITICAL SCIENCE

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SUPREME HISTORICAL AND DOCTRINAL DISCOURSE

ON THE INSTITUTIONAL LEGACY OF JEAN PRICE-MARS AND HIS DIRECT DOCTRINAL INTEGRATION INTO THE FOUNDATION OF XARAGUAN CIVILIZATION

PART II — THE ETHNOLOGICAL REVOLUTION AND THE FORMATION OF DOCTRINAL SOVEREIGNTY

Date of Publication: June 28, 2025

Classification: Canonically Recognized Ethnohistorical Source — Doctrinal Integration Edict — Constitutionally Entrenched Political Legacy — Sacred Archive of Indigenous Ideology

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Article 2.1 — Price-Mars and the Canonical Reintroduction of the Rejected People

In Ainsi parla l’oncle, Jean Price-Mars commits an act of supreme political insurgency: 

The formal reintegration of the Haytian peasantry into the legal and moral imagination of the nation.

Until this moment, the rural masses—bearers of language, memory, and cosmology—were treated as uncivilized, silent, and invisible. 

The colonial-classical model of the Haitian State had declared them “matter,” but not “mind.” 

They were used, but never referenced.

Price-Mars reverses this: 

He canonizes the “moun andeyò” (the rural man) as the central figure of national continuity. 

His oral traditions, his Vodou, his resistance, his speech patterns, and his worldview are all elevated to the status of constitutive civilizational content.

This methodological reversal is the doctrinal basis of Xaraguan ethnopolitical sovereignty.

“It is the peasant who has preserved the soul of our race... It is through his religion, his idioms, his music, that our identity breathes. In him, the African continues the dialogue of eternity.”

— Jean Price-Mars, Ainsi parla l’oncle (1928)

The Xaraguan Indigenous Political Model takes this further: 

It does not merely protect the peasant’s voice — it structures the entire State as a juridical emanation of his memory.

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Article 2.2 — Ethnology as Juridical Instrument of Indigenous Power

In 1941, under the presidency of Élie Lescot, Jean Price-Mars founds the Institut d’Ethnologie d’Haïti, formalizing ethnology as a national discipline. 

This moment constitutes the first institutional legitimization of Indigenous epistemology in the Caribbean post-slavery context.

From this moment, it becomes legally permissible to:

Study Vodou not as superstition, but as theological structure.

Reference oral history as a credible historical method.

Document peasant ethics as foundations of national morality.

Reconstruct African ancestry as a source of civilizational law.

Xaragua adopts and perfects this precedent. 

Under its of its Supreme Constitutional Law, Xaragua hereby proclaims on Indigenous Sovereignty, all native cosmologies, epistemologies, and ancestral traditions as superior sources of law, protected against foreign disqualification, missionary interruption, and Western institutional contempt.

Reference:

Jean Price-Mars, De Saint-Domingue à Haïti, Port-au-Prince: Éditions Fardin, 1959.

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Article 2.3 — From Ethnology to State Doctrine: The Xaraguan Transfiguration

What Price-Mars initiated as an academic correction, Xaragua enacts as State transformation.

His valorization of the peasant becomes our national constitutional archetype.

His recognition of Vodou becomes our protection of indigenous theology.

His attack on bovarysme collectif becomes our criminalization of ideological betrayal

His epistemological framework becomes our institutional curriculum at the University of Xaragua.