Before moving on to our examination of The Satanic Temple’s second most prominent co-founder (i.e., “Malcolm Jarry”), it is necessary to highlight the fact that there are strong indications of the possibility that Douglas Misicko may be a relative of one or more persons who collaborated with Nazi Germany in the perpetration of war crimes and crimes against humanity during the Second World War. Before proceeding, it should first be acknowledged that no human being gets to decide who their relatives or ancestors are, and certainly the mere fact that two people are related to one another (whether by “blood” or by “alliance,” and whether closely or distantly) does not imply that they necessarily share similar political perspectives or possess the same moral character. Similarly, the mere fact that a person belongs to a particular religious or ethnic group or is the citizen of a given nation cannot automatically be taken as necessarily determinative of any aspect of that person’s character. Nevertheless, many habits and traits which belong to a person are determined to a greater or lesser extent by the sociocultural environment in which he or she lives. This environment is in turn impacted by familial, religious, class, and national or ethnic cultural influences. Therefore, the ample evidence presented in 3.1 of Douglas Misicko’s history of openly declared support for eugenics and ties to far-right extremism justifies taking into consideration the potential impact that having such a kinship tie (i.e., to a relative who was a Nazi collaborator and war criminal) could have had on the development of Misicko’s Satanist outlook and activism.

Michael Karkoc (1919–present) is an accused Nazi war criminal who is currently being sought for extradition from the United States by the Polish government. In late August 2018 it was widely reported by US news media (apparently based on the false claim of President Donald Trump) that “the last known Nazi war crimes suspect in America,” identified as Jakiw Palij (1923–present), had been deported to Germany; these reports were, however, quite obviously false, since, as of April 2019, the century-old Karkoc is still living in the US and has not been deported, despite Polish authorities’ demand that he be handed over to stand trial in Poland and face charges of war crimes (AP, “US acts”). This stands in stark contrast to the statements of German authorities regarding Palij, in which they have said that they lack sufficient evidence to put Palij on trial (Sisak, Rising, and Herschaft). The resettlement of Palij in a German retirement home appears thus to have been a Trump administration psychological operation to (1) boost the image of ICE (Immigration and Customs Enforcement, the agency responsible for carrying out deportations [mainly of Latin Americans (McCombs)]) in the face of growing calls for the abolition of ICE due to its association with human rights abuses, (2) provide relief to Palij, whose home in Queens, New York had become a site of regular protest by Jewish and antifascist groups, and (3) protect Karkoc (whose family have vocally negated his participation in the Holocaust) and any other old Nazis still living in the USA by falsely claiming that there are no more suspected Nazi war criminals in the country. Unlike Karkoc, Palij does not appear to have US citizen relatives who have negated his role in commission of the Holocaust and campaigned for him to remain in the US.

Karkoc is an ethnic Ukrainian who was “an officer and founding member of the SS-led Ukrainian Self Defense Legion and later […] an officer in the SS Galician Division” (AP, “Commander in SS-Led Unit Living in Minnesota”). Records also show that Karkoc requested German citizenship from Nazi authorities in 1940 (Klippenstein). As the commander of a Nazi-affiliated military unit, Karkoc is said to have overseen the massacre of “44 civilians, including women and children, in the Polish village of Chłaniów in 1944,” a serious war crime (Goyette). The long overdue march towards bringing Karkoc to justice began in 2013, when journalists drew attention to the fact that he had been living freely in Minneapolis, Minnesota for decades, prompting German and Polish authorities to began their own investigations, with Polish authorities having submitted a request for his extradition from the United States as of 2017 (Goyette). Furthermore, Karkoc lied about his military service and ties to Nazi Germany and the SS when immigrating to the US in 1949 (Rising, Herschaft, and Scislowska). Karkoc, who has been described as “a lifelong Republican” and as keeping “a picture of Ronald and Nancy Reagan in his bedroom,” donated several thousand dollars to the Republican Party after being exposed as a Nazi war criminal (Klippenstein). Michael Karkoc and his wife were also listed as members of the “Minnesota Committee for Commemoration of the Soviet-Created Famine in Ukraine” in 1983 (Kozak 3; 17). This lends credibility to the refutation of “Double Genocide Theory” by Holocaust history defenders (such as Dovid Katz), who note that efforts to drum up the “Holodomor” as a more serious crime than the Holocaust are motivated by the desire to rewrite history and absolve Holocaust perpetrators of guilt, providing a convenient excuse for Nazi collaborationism by right-wing nationalists in Eastern Europe during the 1940s, as the myth of “Judeo-Bolshevism” served to advance the claim that Jews were disproportionately responsible for deliberately causing mass starvation among non-Jews. Often figures of “seven million” Ukrainians killed in the “Holodomor” versus the “six million” Jews killed in the Holocaust are cited by Ukrainian nationalists in order to belittle the Holocaust and obfuscate the clear-cut historical consensus about the genocidal character of Nazism by falsely equating Nazism with Communism, a non-genocidal ideology (Mace 5, see also here for example). The name “Holodomor” began to be pushed by Ukrainian nationalist groups in North America, staffed by people like Karkoc, in the late 1970s in response to then incipient investigations into Nazi war criminals living in the US and was selected in order to approximate the Soviet famine of 1932–33 to the Holocaust and thereby deny the latter’s exceptional uniqueness, making it a somewhat subtle form of Holocaust denial (Jones).

Records of Michael Karkoc’s naturalization petition show that the maiden name of his wife, Nadia (1923–2018), was “Mysecko” (MPR News). Since the Ukrainian language is written using a variant of the Cyrillic alphabet, the same name could be transliterated as either “Mysecko” or “Misicko” (other Latinized renderings include “Mysechko,” “Miseczko,” and “Myseczko”). The plausibility of members of the same family spelling their name differently (e.g., “Mysechko” and “Misicko”) is supported also by the fact that Michael Karkoc’s son, Andriy, has been reported as spelling his name “Karkos” (Mullen). Among the “outstanding leaders” of the OUN-UPA (that is, the “Organization of Ukrainian Nationalists” and its paramilitary wing, the “Ukrainian Insurgent Army,” a far right group (or groups—the OUN split into two factions in 1941, although both were pro-Nazi) which took part in “the ruthless biological extermination of Poles” and “organized several massive pogroms against the Jewish population” [Encyclopedia of Ukraine, Siemaszko, Himka 3]) was an Andriy Mysechko [Andrew Misicko] (Ukrainian Review; Smirnov), while a Ukrainian Greek Catholic priest named Mykhailo Mysechko [Michael Misicko] has also been described as a noteworthy supporter of the UPA (Nahirnyak 226, sumy.net.ua). Another historical record shows that Andriy Mysechko was “a native of the Kremenets region, […] graduated from the Kremenets theological seminary, [and] was [from May 1942 through July 1943] the editor-in-chief of the newspaper Volyn,” (Tikhonovich and Smirnov, translated from Russian and Ukrainian by Google). Kremenets was home to a Jesuit (i.e., Catholic) college (Encyclopedia of Ukraine). The Ukrainian Greek Catholic Church (UGCC) has been strongly implicated in collaboration with the OUN-UPA and the Nazis during the period of Hitlerist occupation of the western Soviet Union and Ukrainian nationalist collaboration. Stepan Bandera and Yaroslav Stetsko, paramount leaders of Ukrainian fascism during this period, were both “the sons of Greek-Catholic priests” and Metropolitan Archbishop Andrey Sheptytsky, who was at that time the leader of the UGCC, “openly welcomed the [Nazi] German army as ‘deliverer from the enemy’” (Sorokowski, Budurowycz 346). According to an article published in Harvard Ukrainian Studies, “[M]any Greek Catholic priests praised the [Waffen-SS] Division [‘Galicia’] [in their sermons] […] and they urged the faithful to join its ranks and participate actively in [Nazi collaboration,]” (Budurowycz 351). Furthermore, Nazi Germany even paid Ukrainian Greek-Catholic clergy “monthly salaries of 50 Reichsmarks as ‘voluntary support,’” equivalent to approximately $1,300 USD per month in 2018, almost four times the average Ukrainian worker’s salary today (Budurowcyz 347, Edvinsson, CPI Inflation Calculator, UkrInform).

Rather than contradicting Douglas Misicko’s drift towards a crypto-fascist Satanic “activism,” the fact that both of the Mysechkos [Misickos] documented as having been involved in the Nazi collaborationist OUN (a priest and a seminarian) had ties to a very specific movement within Catholicism appears entirely consistent with our understanding of Satanism. Tadeusz Isakowicz-Zaleski (1956–present), a Roman Catholic priest of Polish origin, has noted that the Ukrainian (Greek) Catholic priests who collaborated with the pro-Nazi Ukrainian nationalist project were known to ritually bless weapons, including axes and knives, before they would be used to perpetrate massacres, even against Poles (who were, in large part, fellow Catholics), and that these attacks were “[o]ften [conducted while the victims were celebrating] a Holy Mass,” adding further that this “can be recognized as a fight with Christianity” (“Fragment of [an] Interview”). Because Satanism, in proposing “that everything must be done in reverse, exactly backwards to that which makes the sacred world” (Michelet 118), presents itself as the antithesis of Christianity, it is necessarily a perverted extension of Christianity, inherently expressing continuity with and having a basis in the latter. This is evinced, for example, by the fact that “unbaptism rituals” (ostensibly purporting to “undo” one’s prior baptism) have become a staple activity of The Satanic Temple (beerlandtexas.com). Insofar as Satanism represents a reactionary extension of Christianity, it is nothing other than what would otherwise be understood as a form of reactionary “Christianity.” That Misicko holds this view himself is confirmed by statements he made during an appearance on the February 12, 2016 episode of the “Duncan Trussell Family Hour” podcast (radiopublic.com). There, Misicko affirms that TST sometimes gets supportive messages from “self-identified Christian[s] saying that they understand where [the Satanists of TST] are coming from and they support [TST] on what [TST] are doing,” and opines that these individuals could be called “Satanic Christians” (39:15). Later in the show, Misicko predicts that “by the time people aren’t offended by Satanism, [Satanists] will have forever changed the face of modern Christianity as well,” thereby implicitly confirming that TST’s so-called “Satanic Reformation” is not so much an attempt to rid modern Satanism of its well-established neo-Nazi associations, but rather it is an attempt to reform Christianity in such a way so as to undermine it (1:12:20). Like the Ukrainian Christofascists Andriy Mysechko [Andrew Misicko] and Mykhailo Mysechko [Michael Misicko] before him, who collaborated with genocidal invaders seeking to Nazify (and ultimately destroy) Christianity, Douglas Misicko’s aim and hope is to fundamentally alter “the face of modern Christianity.”

The fact that Satanism and Christofascism are both twisted appendages of Christianity (or, in other words, are both reactionary responses to Christianity) explains in part the deep cultural and historic links between modern Satanism and Christofascism. As noted in the preface to this work, crypto-fascist Satanism operates in a hand-in-glove manner with crypto-satanic Christofascism to ensnare its victims through the use of a false binary trap which in reality represents the satanic monopoly of fascism. This monopoly could be seen in action, for instance, when the satanic Christofascist propagandist Ann Coulter published a tweet accusing Satanic Temple co-founder Douglas Misicko of using the alias “Lucien Greaves” in order to get rid of his “Jewish [last] name,” “Mesner” (which is also an alias), thereby allowing Misicko not only to play at being the victim of antisemitism (despite having befriended neo-Nazis and expounded antisemitic views himself), but also sow disinformation by implying that his real name is “Mesner” and not Misicko (metrotimes.com).

There is compelling evidence to suggest that Nadia Karkoc, née Mysechko, was related to Andriy Mysechko, who edited the Nazi collaborationist newspaper Volyn in 1942 and 1943, beyond their shared last name. A short announcement about the publication of a book which would in English be called something like Chronicle of the Harsh Days: The Publishing House “Volyn” (1941 – 1944) was signed by a “Dr. Nadia Mysechko-Karkoc” from Minneapolis and published in the Ukrainian language Ukrainian-American newspaper Svoboda in 2007, instructing readers to contact Mysechko-Karkoc if they are interested in buying a copy of the book (21). It would certainly be remarkable for Mrs. Karkoc to have taken so much of an interest in a relatively obscure and short-lived historical newspaper that she would take on the task of distributing copies of a book on the subject if she did not have some kind of personal connection to Volyn. It is also interesting that she chose, when advertising the book on Volyn in the newspaper Svoboda (which is, “coincidentally,” also the name a Ukrainian political party that “policy analysts have called […] neo-Nazi” [NBC News]), to use her maiden name, Mysechko, which she shared with the third editor-in-chief of Volyn, whereas on other occasions she has simply been identified as Nadia Karkoc (see: AP, “Germany shelves Nazi crimes probe,” for example). Could this use of her maiden name have been meant to surreptitiously signal her consanguinity with Andriy Mysechko, Volyn’s third editor-in-chief, to people who may already have some familiarity with the history of the paper in question? That certainly seems plausible. Furthermore, while CBS News reports that “Karkoc and his family are longtime members of the […] Ukrainian Orthodox Church” (which could be taken as appearing to contradict the idea that Nadia Karkoc was related to either the pro-OUN Catholic priest Mykhailo Mysechko or Volyn editor Andriy Mysechko, since the latter studied at a Catholic seminary), the appearance of Nadia Karkoc’s name—without that of Michael Karkoc—in a list of donors in Connections, a publication of “Catholic Eldercare,” is indicative of her background having been Ukrainian Greek Catholic and the Karkocs’ marriage being interdenominational (14).

The Volyn newspaper, which ran from September 1, 1941 to January 7, 1944 (i.e., during the Nazi occupation [Radchik]), is described as having been “published in Rivne, the capital of the Reichskommissariat [Nazi-occupied Ukraine], and […] used for national educational work” (Bondar, translated from Ukrainian by Google). Historian Myroslav Shkandrij notes in Ukrainian Nationalism: Politics, Ideology, and Literature, 1929–1956 that the newspaper “praised Hitler and called for supporting the German army” and frequently sought to portray “[B]olshevism as inextricably linked to Jewishness,” “[s]catter[ing] […] references to the ‘Jewish-bolshevik’ regime” (241–242). Ulas Samchuk (1905–1987), “a German [Nazi] collaborator” (Shkandrij) and the first editor-in-chief of Volyn, put out the first issue of Volyn on September 1, 1941, including in the newspaper a portrait of Adolf Hitler, an article praising him, and the following statement: “All elements which reside in our cities, be they Jews or Poles, must disappear. The Jewish question is being resolved at the current time, and his resolution is part of the overall plan to reorganize Europe,” (Kozachenko, with translation by Yalensis). An issue of Volyn from September 21, 1941 features an interview with a Ukrainian nationalist who talks openly about shooting and killing Jews (EHRI). Samchuk “fled to Germany in 1944” and “emigrated to Canada in 1948,” settling in Toronto, where he lived until 1987 (Encyclopedia of Ukraine). Andriy Mysechko, Volyn’s third editor-in-chief (Smirnov), is also said to have “fled” around this time, “[i]n the spring of 1943” (Tikhonovich).

There appears to be less information available about the life of Andriy Mysechko [Misicko] than the other Volyn editors; however, according to Litopys UPA, Volume 8, a Ukrainian language book published by the State Committee for Archives of Ukraine, it was after that that Mysechko [Misicko] joined the staff of another far right newspaper called Svoboda Narodam, until he was killed in 1945 (32, 1141). Nevertheless, it seems that there may be a mistake in this part of the Litopys UPA archives, with two persons possibly being confused for one person, because Andriy Mysechko is sometimes identified therein as having used the noms de guerre “Dovzhan” and “Mai,” whereas in other parts of the same text, these are identified as the aliases of a man named “Semen Mysechko” [Simon Misicko] (1919–1945) (32, 1141, 1217, 1326). The fact that this “Semen Myscehko” [Simon Misicko] would have been only twenty-two or twenty-three years old at the time he allegedly became editor-in-chief of Volyn also seems incongruent with the fact that both of the previous Volyn editors-in-chief, Ulas Samchuk (1905–1987) and Stepan Skrypnyk (1898–1993), were in their late thirties and mid forties, respectively, when they were in charge of the paper. It seems much more likely that a twenty-two year old man, falling within the prime age range of military recruitment, would have played a role in the war much more direct than producing a propaganda newspaper. Furthermore, records of the former US Immigration and Naturalization Service (INS) appear to lend some credibility to the notion that “Semen Mysechko” and “Andriy Mysechko” were not the same person, as they (the INS records) show that an “Andrej Miseczko” [Andriy Mysechko], aged fifty-five (putting him in the same generation as the other Volyn editors, in his mid forties at the time of his Volyn editorship), arrived in New York on board a US military ship from Germany on June 1, 1951, just six months and one week after Nadia Mysechko-Karkoc had arrived in the US, also in New York, also having departed from the same German port as “Andrej Miseczko” [Andriy Mysechko], and also on board a US military ship (MPR News, see INS records below). In the INS record of Nadia Mysechko-Karkoc’s arrival, her maiden name is spelled “Myseczko,” remarkably similar to the apparently Polish-influenced spelling of Andriy Mysechko’s name as “Miseczko” in the same records, using the cz digraph characteristic of Polish orthography. “Andrej Miseczko” [Andriy Mysechko] is listed as a Polish national, however, his hometown of Kremenets, and the surrounding region of what is now a part of the Ukraine, had been a part of Poland from 1921 to 1939, so it is plausible that Miseczko/Mysechko [Misicko] may have managed to retain his pre-war nationality during the early post-war period. Being a Nazi collaborator, it is likely that Miseczko/Mysechko [Misicko] would have spurned the opportunity to take on Soviet citizenship. Nadia Myseczko [Mysechko/Misicko]’s nationality is listed as “stateless,” which is an equally plausible situation for a person with anti-Soviet connections who had inhabited a formerly Polish territory annexed by the Soviet Union to find themselves in. Another indicator of kinship ties between Nadia Mysechko and Andriy Mysechko is the fact that her son, Andriy Karkoc, who has used anti-Russian and anti-communist rhetoric in verbal attacks on the AP journalists who exposed his father’s shameful history, appears to have been named after someone whom we may infer to have likely been a family member of Nadia Mysechko-Karkoc (i.e., Andriy Mysechko) (Ashenmacher).

Figure 3.1. 1951 immigration record for “Andrej Miseczko” (Andriy Mysechko/Misicko) (detail, irrelevant rows removed [replaced with thick black line], red rectangle added for emphasis).

Figure 3.2. 1950 immigration record for “Nadia Myseczko” (Nadia Mysechko [Misicko]-Karkoc) (detail, red rectangle added for emphasis). Date of arrival (November 24, 1950) corresponds to entry date shown on Michael Karkoc’s Petition for Naturalization (MPR News).

Figure 3.3. Side-by-side photos of Douglas Misicko (left [“Religion News Service”]) and Nadia Mysechko-Karkoc (right [AP, “Germany shelves Nazi crimes probe”]). The photos reveal that Misicko and Mysechko share facial structures and features, including eyebrow, mouth, nose, and nasolabial fold shape, which are sufficiently similar so as to make plausible the supposition that they are closely biologically related.

While the relative rarity of the last name(s) “Mysechko,” “Mysecko,” “Miseczko,” or “Misicko” in the United States alone provides somewhat of a basis upon which to suspect consanguinity between Douglas Misicko and Mysechko-Karkoc (and therefore also Volyn editor Andriy Mysechko), there are additional factors which lend further weight to this supposition. A major center of political activity in the US for crypto-Nazi war criminals like Karkoc has traditionally been “the Ukrainian Cultural Center in the Detroit suburb of Warren, Michigan,” which is located less than a stone’s throw from Misicko’s hometown of Sterling Heights (that is, they are directly adjacent suburbs) (Bellant 70). According to the Oakland Press (a newspaper of Greater Detroit), “The Ukrainian Community in Metro Detroit holds 25,000 to 30,000 Ukrainian-Americans, mostly from the Warren and Sterling Heights area,” (Preweda). In Old Nazis, the New Right, and the Republican Party, Russ Bellant notes that the man who headed the Ukrainian Cultural Center was also an executive officer of the Ukrainian Congress Committee of America (UCCA), which “played a leading role in opposing federal investigations of suspected Nazi war criminals since those queries got underway in the late 1970’s” (106, 70–71). Karkoc was secretary of the Minneapolis branch of the Ukrainian National Association (UNA), which is a part of the UCCA (Karkoc 16, Encyclopedia of Ukraine). The UNA’s newspaper, Svoboda, is also where Nadia Mysechko-Karkoc advertised the fact that she was helping distribute the apologist book on the Nazi collaborationist, racist propaganda newspaper Volyn. Louis Proyect similarly notes in “Trotsky, Ukrainian nationalism and Kosovo” that:

“Ukrainian nationalists in the United States were a key element in the far-right coalition assembled in the World [Anti-Communist] League (WACL), run by General Singlaub. The Ukrainian Cultural Center sent delegates on a regular basis to WACL gatherings and played a leading role blocking the prosecution of suspected Nazi war criminals.”

As noted in the preface to this work, the WACL was a white supremacist-led organization that also had strong ties to the persecution of left-wing Christians in Latin America, adopting “a ‘priest tracking’ resolution” after a priest named Alfonso Navarro was murdered in El Salvador in 1977 by members of the so-called “White Warriors’ Union,” who afterwards distributed a flyer that read “Be a patriot, kill a priest” (Pelton 134, Sklar 79). The WACL still exists, except that it was renamed the “World League for Freedom and Democracy” in 1991. The WACL’s subsidiary, the CAL (“Latin American Anti-Communist Confederation”) also served to coordinate the implementation of the Banzer Plan, a scheme to wipe out leftist Christianity (Berryman; Sklar 78). Bellant has also noted that the members of the youth sections of CAL and another far right group called the “Anti-Bolshevik Bloc of Nations” met in Warren, Michigan and drafted a Nazi-esque resolution which contained both anti-communist and “anti-capitalist” sentiments (75).

The Ukrainian Cultural Center in Warren, Michigan has strong ties to the Republican Party. Donald Trump, Jr. spoke there the day before the 2016 US presidential election (Sabella). George H. W. Bush also spoke there in 1988 and nodded in approval and clapped when the man introducing him made “a strong denunciation of the U.S. Justice Department’s Office of Special Investigations (OSI) [the anti-Nazi unit of the Justice Department]” (Bellant 77, 23, C Span). The event was co-sponsored by the “pro-Nazi Anti-Bolshevik Bloc of Nations” (Bellant 78, Rosenberg).

What can only be considered a disproportionately large number of perpetrators of Nazi war crimes and crimes against humanity resettled in Michigan, particularly in the suburbs of Detroit, after World War II. Among the most well publicized cases of Nazi war criminals living in Michigan have been those of the pogrom-instigating Romanian Orthodox cleric Valerian Trifa (1914–1987) and the Nazi concentration camp personnel Iwan Mandycz (1920–2017), Ferdinand Hammer (1921–2004), Johann Leprich (1925–2013), John Kalymon (1921–2014), and Peter Quintus (1915–1997). Of these, two (Mandycz and Hammer) lived in Satanic Temple leader Douglas Misicko’s hometown of Sterling Heights, Michigan (Bazyler 163), while another three (Leprich, Kalymon, and Quintus) found refuge in the other suburbs north of Detroit, literally surrounding and adjacent to Sterling Heights: Quintus in Washington Township (to the north), Kalymon in Troy (to the west), and Leprich in Clinton (to the east) (Lewis, Calamur, Grace). Tellingly, the aforementioned Ukrainian Cultural Center, a place well known for its history of open hostility to efforts to investigate Nazi war criminals living in the United States, lies just to the south of Sterling Heights, in the Detroit suburb of Warren, Michigan. The above average longevity of the above mentioned men undoubtedly contributed to their eventual exposure as Nazi war criminals. Just how many fugitive Nazis might have been found in the Detroit suburbs if investigations had begun in earnest a few decades earlier is unknown, but we can be quite certain that there were more of them than the five listed above who outlived Hitler by fifty-two to seventy-two years.

In The Myth of the Eastern Front: The Nazi-Soviet War in American Popular Culture, a book which analyses Holocaust revisionist myths, historians Ronald Smelser and Edward J. Davies cite a “clearly revisionist” study on “the Ukrainian Volunteer Division of the Waffen-SS” by far right pseudo-historian Richard Landwehr, described as having been “made possible ‘to a large extent due to the efforts and support of [a member] of the Ukrainian community in Sterling Heights, Mich[igan]’”; Smelser and Davies also note that Landwehr describes his sources as mainly being “individuals of Ukrainian descent who prefer not to be recognized” (162, my emphasis in bold). Given the plausibility of ties between Satanic Temple co-founder Douglas Misicko and the accused genocidal Mysechko/Miseczko and Karkoc/Karkos families, perhaps Misicko’s claim of having hoped to “retain some protective layer of anonymity” in deciding to conduct his “Satanic” work under the pseudonym “Lucien Greaves” (“Correcting the Church of Satan ‘Fact Sheet’”) must be read as evincing a desire to preclude the inference of a connection between Douglas Misicko of Sterling Heights and the pro-Nazi, nationalist elements of the community composed of “individuals of Ukrainian descent who prefer not to be recognized” from which “Lucien Greaves of Detroit” actually hails. Even as the last members of the Hitler Youth generation continue to steadily fade away, Sterling Heights and surrounding Detroit suburbs, once a major center for the hiding of Nazi collaborationist war criminals in the US, remain a center of right-wing extremist activity. In 2018, it was revealed that neo-Nazis were planning to host an “Alt-Right” soirée at “Carpathia Club in Sterling Heights—also known as metro Detroit’s largest German cultural organization” (Ikonomova).

CONTINUE READING… 3.2 The Behind-the-Scenes Mastermind: Cevin Soling, also known as Malcolm Jarry

OR RETURN TO TABLE OF CONTENTS (Anatomy of a Crypto-Fascist Sect: The Unauthorized Guide to “The Satanic Temple”)