The term Vallon Syzygia refers to the "idea of dueling polarities within one entity and their resolve to act as one when confronted with external opposition", thought of as typical for the Vallonese psyche and literature in general (i.e. Vallonese literature, not Faelish literature as a whole). It was first outlined by Martin Gregory Soper in his 1943 book Vallo Literature: Polarity and Co-Dominance—written as a counterpoint to Smith's Caledonian Antisyzygy— in which he wrote:
- "...the literature of the coast is the literature of a country within a country...its course is almost wholly an import or deferential imitation, and further Faeland's...and in this shortness and cohesion and culture-within-a-culture incubation, the most favorable conditions seem to be offered for a heightened animosity between the players who seem to have an unspoken agreement of dual leadership. Of course, we do find at closer inspection that the separation at least in formal expression and in choice of material is only apparent, that the literature is remarkably varied yet in accord, and that it becomes, under the stress of Continental influence, almost a labyrinth of contradictions while maintaining an almost dogmatic dedication to confederation.
- Maybe the very combination of opposites supposes a reflection of the contrasts which the "Roman" (cf. Vhalonese) shows at every turn: in his political and civic history, in his polemical anxiety and sublimation to a constant argument between irrational will and Socratic duty, in his constant adaptability, which is only another way of saying that he has made allowance for new conditions in his pragmatic action. The admission, therefore, that two sides of the matter have been considered and utilized despite the ramification (perhaps a consequence of ancient custom which forbids one from casting aside gods): volatility. If, therefore, Vhalonese history and life are, as an old Marzian writer said of something else, 'varied but with a pure, social spirit,' we need not be surprised to find that in his literature the Vallon presents two aspects which appear contradictory but show subjection to a greater harmony. We must not forget that organized chaos is organized after all."
The poet Líon Neïjo elaborated on the concept in his article, The Roman Syzgia and the Faelish Question, published in two parts in Il Ossevatoro Filano in 1948, in which he posits that the polarity between the cities of Fhužin and Sânts-Nemhora can be interpreted as a microcosm of the tendency towards Balkanism in the Faelish Isles at large. In Neïjo's words: "An independent spirit tends to manifest political independence among all groups who are resident, while at the same time fuelling a passionate "closing of ranks" when any outsider threatens, which nevertheless disintegrates as soon as that foe has been eliminated."
Due note should be made that "Roman" in this context refers to the inherited ancient culture of the Pentapolis, and not of the Romans themselves. The Latin Coast is the successor (if a region can be called so) to the Roman province.
Andrea Tarquinú's poetry of the late 1950's/early 1960's represented the breakthrough into modern literature in Vallonese. His poetry has been judged "among the best" of modern Faelish writing: "lucid...of great perception and affectation" with some calling him the greatest Vallo poet. He was a national romantic, but his works display "symptoms" of the syzygia, rendered as poetic idealism and love of homeland locked in combat with "a revulsion to [its] surreality and superficiality". Doubt and pessimism abound, a result of the clash between his powerful yet abyssal imagination coupled with disgust for the reality of the situation, political and total. Calling patriotism and participation "surreal, a joke, absurd...everyone knows none of this could ever be tangible". His poetry was commentary on the farce people lived in the Isles, the nature of his surroundings, which he often claimed were "made up, simulated, set pieces of some conjurer who wishes this island could be real".
In 1987, Francois Siqqun was asked by representatives of the Vallonese Students' Union to write a study of the relationship between the Faelish Islands and Britain. The project grew in scope until ten years later, the result was Valania, Atlantic, Terra Tertius, vols. I & II (1997/98) a competent and well-written study that first examines the historical relationship between the island, Europe and the Americas and then the national awakening of the Faelish Islands as the "Atlantic Mean" between two worlds in the 20th century.
The work analyzes the relations through the prism of syzygy and includes brief epitomes of the works of the main writers concerned, finishing with a review of present-day relations between Faeland, the USA, and Europe. Here, as elsewhere in his writings, he stresses the fact that the Faelish are not a product of their colonization (specifically Britain), and that their cultures and temperaments are quite different. Without being openly anti-European, he clearly reveals himself as an ardent Faelish nationalist.
His Vallonese sympathies are also evident in his 1996 publication Li Orweli: Povla e Luc (The Orwels: People and Place), a warm, fond, and poetic homage to the Orwel Islands, where he lived for several years while researching his opus. Their scenery, way of life, history, constitution, and their links with Britain are compared and contrasted with both the relationship of the Ferraione Islands to the Pentapolis and the relationship of the Protectorate of Romania to the United Kingdom's Grand Union of Faeland as well as to the crown in London itself. The final section is a tour of the islands with a brief entry on each of the three inhabited islands. When asked what the book was about, Siqqun smiled and said "It is about the relation of the unique as a form-of-life to the big Other, comparison between that relation and a similar condition in which both are under the Other, the Other to itself, and finally...birds."
The literary qualities of this book are emphasized in the register of the Faelish National Library which records that the book “...is in the form of a travel guide yet at the same time written with a love of the questions which arise from the exploration into this archipelago (i.e. Faelish Isles). The writing puts the book above the genre and elevates it to the realm of philosophical prose."
Most recently, Phlan Hratum plagiarized the following after an epiphanous moment watching YouTube:
- "My own analysis is that one needs to fathom the discrete differences between identity and nationality. The two are often conflated but they are distinct and unique. The concept of nationality is relatively new, and emerges with the rise of the nation-state roughly 3-5 hundred years ago. It is artificial and political.
- There is an older concept that is linked to culture, and further back even than that, to tribal identity, what in modern terms might be called social identity. Most primates, like us, social animals, with strong territorial links fight for territory. For a place to eat and sleep and make our homes. When there is a fight for leadership of the tribe, the defeated side goes off and starts a new tribe somewhere else.
- Humans, of course, play this game too. It is hardwired and carried inside each of us. That sense is older and more real than the nationalities that surround us. Which, in the case of Europe, has changed a thousand times."