Pyotr Johansen

Early Life
Born into a relatively poor family of farmers in rural San Cark, Johansen did not exactly live an extravagant life, often having to skip days, or even weeks from school to help his family till and harvest their fields. Though Johansen was seemingly naturally gifted at school, with his teachers commending him and often giving him praise, some even going so far to say that he would change the world in the future, the young Pyotr soon lost interest with his education in general, believing it to be unimportant and a trivial waste of time, instead dedicating his time to studying ancient Cark mythos and tales, immersing himself into those pre-christian, pre-islamic worlds and stories. His parents and teachers initially supported this, as literacy in the area was relatively low and it was a great sight to see a young adult taking so much interest into reading, however this interest soon evolved into an obession, he would often spend days locked in his room simply studying these millenia-old texts trying to decypher a hidden meaning, simply coasting through school with mediocre grades until graduation. Following Johansen's graduation, he would move to the city of Lucia, where he essentially lived as a bum, spending his days and nights at the public library while living off of donations and charity, often eating only one meal a day, most of the time at a soup kitchen. Though he was often mocked, ignored or laughed at, Johansen continued dilligently in his studies, and even managed to convince a few childhood friends and his parents to finance a trip to the Wahek mountains, where he believe held the answers to all of his questions.

Jowal Society
His trip to Wahekenhe, while proving initially fruitless, allowed him to come across a tribal community known as the Jowals, who he would spend the next years of his life living alongside. The way of life of the Jawols intrigued Johansen, for it reminded him starkly of the lifestyles and traditions prominent in ancient Cark myths, from the way they hunted to the rituals they practiced, even the language they spoke sounded close to the ancient runic language of the Cark people which was exterminated and replaced with what we now know as the Cark language millenia ago. Though primitive, Johansen found satisfaction in the Jawol lifestyle, and slowly became accustomed to their way of living, learning more about their culture and their traditions, which, in direct constrast to that of the contemporary San Cark, emphasized the group and the community over the individual. Johansen was fascinated and intrigued by the Jawols, and over the two years he spent with them, he had learnt much about them, enough in fact for him to come to the astonishing conclusion that the Jawol society must be the only existing relative of the Ancient Carks, a living relic of a bygone era somehow able to survive millenia going untainted, a quality which, in itself, was simply amazing, however paired with their values and mythos, which aligned quite squarely with those of the ancient Cark civilizations which Johansen had spent his life dedicated to the study of, meant that he could not leave this discovery unnoticed. Johansen believed that the Jawol way of life was what was natural for the Cark race, and that reverting to it would not only bring prosperity, but fufillment and a sense of purpouse, two things which Johansen himself had struggled with in the past.

Return to San Cark
He was quick to present his findings to several historians and scientific bodies, however a bum from the sticks claiming he found a living descendant of a millenia-old mythological civilization widely believed to be nothing but fiction isn't exactly a respectable source, and so naturally he was laughed out of every circle he attempted joining. Though still bitter about his rejection by the scientific community, Johansen persisted, returning to his farm village in rural San Cark he began to develop his way of thought, often getting lost in them for hours. Though many intellectuals at the time, especially those who preached theories alternative to the main-stream recommended and actively consumed many mind-altering substances and narcotics, claiming it allowed them to free their minds, Johansen veered clear of these, believing they were only detrimental to his thought process. Over the next year, Johansen would write a novel, titled "Village," which followed a young Cark named Henri who was fed up with the city lifestyle that he grew up in. Henri was a menial laborer, barely paid enough for sustenance as he toiled away at the production lines, making goods which were forever out of his reach. Initially, Henri believed that through hard work and determination he could, and would achieve success, and thus happiness, however as the months go by Henri was seemingly only enriching others and getting nowhere himself, leading Henri to abandon the city altogether and move to the countryside, where he began working as a shoemaker, the job which his family had been doing for centuries, perhaps even millennia before they moved into the big city in search of opportunity. The book ends with Henri dying of malnourishment as his body is never found, seemingly going counter to the book's intended narrative of self-sufficiency and self-determination, Johansen's attempt at getting the reader to question the values and true benefits of individualism as a whole, with a second read of the book showing its' many subtle underones and hints that in reality, Henri did not escape the system which had kept him down, for the system which had kept him down was still ingrained in him, the idea of individual success, Henri's key motivation. "Village" was a hit in San Cark, though it received much criticism as a madman's ravings.

Political Beliefs
Following "Village," Johansen became more and more involved in the political and philosophical scene, as opposed to the historical and scientific communities which he had long since strived to be a part of. Preaching a new kind of philosophy, named "Groupthink," which was distinguished by its' core ideals of subjective reality and the supremacy of the group, as well as its' strict moral system and esoteric religious basing, obviously due to Johansen's obession with mythology, which had persisted over the years, as well as a return to what Johansen dubbed the lifestyle of the gods, and the abandonment of the modern-day ideals of freedom, individualism and equality, as well as being heavily critical of Christianity, Islam and Judaism. Johansen also believed that different cultures and societies were varying distances from godhood, for example, Cark culture in his view had recently fallen from the status, however could easily be revived had everyone abandon the shackles of modern philosophy, which he labelled as "Counter-thought," for its' supposed contradictions. Johansen and his philosophy soon grew a small yet dedicated following, who would later fight on the Nationalists' side during the civil war, as though their ideals still did not resemble those which Johansen deemed "Godly," they were the closest match, an alliance solely out of pragmatism

Role in Greater San Cark
Johansen would help found the Staatspolizei für die Reinheit der Karka, a paramilitary secret-police group in the Nationalist ranks who rooted out dissidence and operated many re-education camps across the nation. Though Johansen was charachterized by many as being loyal to the Nationalists and their ideals, Johansen still had many gripes with their ideals, such as the basis of racial supremacy, as opposed to cultural supremacy, believing that even those of lesser races could be re-educated granted they be taken in at a young enough age to embrace Godly culture, however those who had grown up in cultures he deemed Degenerate were to be either exterminated or used as slaves to help facilitate the re-education programs. Though Johansen did, contrary to popular belief, dislike the act of murder, he deemed the murder of Degenerates who were beyond the point of re-education a nessascary evil for the purification and advancement of society, in order to prepare them for the theorized Apocalypse which was prevalent amongst ancient Cark mythos, where it was said only civilizations which had built themselves in the images of the gods would be able to overcome the intense tribulations and trials which awaited them. Johansen would facilitate and directly order the extermination of nearly four-million Degenerates across his thirty-year career as the 2nd in command of the Staatspolizei für die Reinheit der Karka, most commonly shortened to the Staasi, who would range from Moluccan adults, of which their children would be abducted and sent to re-education camps, to pure-carks who refused to give up their Individualism, labeled as Cultural-Traitors and treated as if they were Moluccan themselves.

Death and Postmortem
Johansen would meet his end at the seat of a wooden chair positioned on top of Святой Kарк Square on July the 5th, 1963, only a week following Karlson's revolution. He was strapped to the chair, and put on display in-front of millions of onlookers and observers, who cheered as he was brutally tortured to death, forced to feel the pain which he had inflicted on others, and though a confession of guilt and an apology were what his torturers tried to get out of him, the only regrets he audiably voiced was that he didn't speed up the purification, and send every last degenerate in the audience to the same camps as the Moluccans, for at least the Moluccan degenerates had the balls to fight man-to-man, instead of strapping their enemy to a chair to torture him. Johansen was decapitated after one and a half brutal hours of public torture, and the photo of his head rolling onto the stage is considered a national treasure, the original rendition safeguarded in the Parliamentary Hall.