Inspirations

Principality of Sealand

State of the African Diaspora

Biafra Republic Government in Exile / United States of Biafra

Sovereign Magistral Order of the Temple of Solomon

Royal Sovereign Independent Kingdom of Mann / Royal House of King David of the Independent Kingdom of Mann / King of Mann - HRH Prince David Rowe

INSPIRATIONAL FOUNDATIONS OF THE PRINCIPALITY TRIBE OF AARSIISII 

I. Introduction

The Principality Tribe of Aarsiisii, as a non-territorial sovereign principality and tribal nation, emerges from a lineage of historical precedents, contemporary micronational developments, and decolonial liberation movements. Its philosophical and legal identity draws deeply from four major sources of inspiration:

1. The Principality of Sealand,
   
   

2. The State of the African Diaspora (SOAD),
   
   

3. The Biafra Republic Government in Exile / United States of Biafra (BRGIE/USB), and
   
   

4. The Sovereign Magistral Order of the Temple of Solomon (SMOTS).
   
   

Each of these bodies offers unique examples of sovereignty, resilience, cultural reclamation, and legal innovation. Together they inform the Principality Tribe of Aarsiisii’s modern expression of sovereignty, self-determination, and Afrocentric nationhood.

II. Inspirations and Precedents

1. The Principality of Sealand

(https://sealandgov.org)

Founded in the mid-20th century as a reaction to British suppression of civil liberties—particularly freedom of expression—Sealand established itself as an independent sovereign principality on Fort Roughs Tower. Its bold assertion of autonomy in the face of governmental overreach provides an important precedent for non-traditional state formation, especially in contexts where cultural or civil freedoms are threatened.

Influence on Aarsiisii:
Like Sealand, the Principality Tribe of Aarsiisii arose in response to institutional disregard—specifically, the refusal of institutions of the Jamaican government to Commission Officers of the Ranger Cadet Combined Corps (RCC) and the ongoing neglect of Jamaica’s Afrocentric linguistic and spiritual heritage. Sealand’s example validates Aarsiisii’s right to assert sovereignty where existing structures fail to provide dignified recognition.

2. The State of the African Diaspora (SOAD)

(https://thestateofafricandiaspora.com)

SOAD identifies as the “6th Region of Africa,” representing Africans and Afro-descendants worldwide. As a state without borders, it operates beyond traditional geographic limitations while performing the cultural, diplomatic, and governmental functions of a sovereign entity.

Influence on Aarsiisii:
The Principality Tribe of Aarsiisii mirrors SOAD’s model of non-territorial sovereignty, embracing the global African diaspora’s identity and affirming that a nation can exist through peoplehood, heritage, and shared purpose—even without physical borders. Aarsiisii’s cultural mandate to honour and elevate Afrocentric traditions is aligned with SOAD’s mission of reconnecting diaspora communities and restoring historical dignity.

3. Biafra Republic Government in Exile / United States of Biafra

(https://biafrarepublicgov.org | https://usbgov.org)

Biafra’s original secession from Nigeria (1967–1970) was an act of resistance against severe human rights violations. Although forcibly re-absorbed into Nigeria, the Biafra Republic Government in Exile and the United States of Biafra continue the struggle through external, diplomatic, and governmental means—demonstrating the enduring nature of national identity despite political suppression.

Influence on Aarsiisii:
The Biafran model of government-in-exile sovereignty illustrates how a nation may exist independently of territorial control when motivated by human rights, dignity, and cultural survival. Aarsiisii similarly asserts its sovereignty in response to:

• systemic neglect of Jamaican Creole/Patwa as a legitimate language;
  
  

• devaluation and criminalization of indigenous Afro-Jamaican religions such as Obeah, Myalism, Pocomania, and Rastafarianism;
  
  

• the decline of cultural expressions including Jonkunoo; and
  
  

• governmental refusal to recognize RCC officer commissions despite their service and training.
  
  

Thus, Aarsiisii stands as a self-determined polity restoring respect, dignity, and structure where the host state has failed to do so.

4. The Sovereign Magistral Order of the Temple of Solomon (SMOTS)

(https://knightstemplarorder.org)
Additional references:

• Royal Sovereign Independent Kingdom of Mann (legal antecedent)
  
  

• Ancient Catholic Church (ecclesiastical authority)
  
  

SMOTS reconstitutes the legacy of the Knights Templar in modern times, adopting the structure of a non-territorial principality and sovereign subject of international law, similar to other historic non-territorial sovereigns such as the Holy See and the Sovereign Order of Malta. It derives juridical identity from monarchical, ecclesiastical, and customary sovereign traditions.

Influence on Aarsiisii:
Aarsiisii draws from SMOTS the concept of:

• a non-territorial principality,
  
  

• sovereign authority expressed through lineage, charter, and ancient rites,
  
  

• legitimate governance without dependency on land ownership, and
  
  

• a fusion of chivalric, spiritual, and civil roles.
  
  

The Principality Tribe of Aarsiisii incorporates similar structures in its royal house, cultural-religious system (Aarsiisism), and its approach to chivalric commissioning of officers within the RCC.

III. Aarsiisii’s Response to Cultural Neglect and Structural Exclusion

The Principality Tribe of Aarsiisii asserts sovereignty as a necessary corrective to long-standing societal and governmental failures, including:

A. Suppression of Afrocentric Cultural Identity

Jamaica’s colonial legacy has perpetuated the marginalization of:

• Jamaican Creole/Patwa as a valid national language,
  
  

• traditional Afro-Jamaican religions (Obeah, Myal, Kumina, Pocomania, Rastafari),
  
  

• ancestral and celebratory cultural practices (such as Jonkunoo).
  
  

Aarsiisii remedies this by functioning as a sovereign custodian of Afrocentric dignity and ancestral heritage.

B. Institutional Disregard for RCC Officer Corps

Despite longstanding contributions to youth development, discipline, and community service, the Ranger Cadet Combined Corps has not been granted state-recognized officer commissions by the Governor General and his Custodes Rotulorum.

The Principality steps in to:

• establish an internationally-inspired sovereign framework for official commissioning,
  
  

• honour, service and merit through royal authority,
  
  

• uphold a structured, dignified, and independent system of ranks and honours.
  
  

IV. Conclusion

Through the combined inspirations of Sealand, SOAD, BRGIE/USB, and SMOTS, the Principality Tribe of Aarsiisii stands as a modern expression of sovereignty grounded in:

• self-determination,
  
  

• cultural reclamation,
  
  

• Afrocentric dignity,
  
  

• non-territorial nationhood, and
  
  

• the sovereign right to govern and honour its people, including RCC officers and Afro-descendant heritage bearers.
  
  

Aarsiisii is thus positioned firmly within the lineage of contemporary sovereign micro-states and non-territorial principalities—unique in its Afrocentric mandate, principled in its purpose, and steadfast in its sovereign identity.

In addition, its ministries, agencies and several of its state symbols are derived from/inspired by CHASE Services (Community Development, Health, Art, Spiritual, Educational/Economic Services) a conglomerate of initiatives and services founded by Dr Chase Neil, which was intended to be registered as a company before Dr Chase reconstituted it into the Principality Tribe of Aarsiisii.

CHASE Services: