Paul
Goble
Staunton, February 2 – Several recent
cases highlight a fact often overlooked in the West: the FSB, like the KGB
before it simultaneously fights and recruits Protestants and especially Protestant
missionaries to work as its agents at home and abroad, US-based Russian journalist
Kseniya Kirillova says.
That this is the case should
surprise no one because the threat of repression can be a powerful recruiting
tool and the knowledge that repression is often used against Protestant groups gives
such peole an aura that puts them beyond suspicion of being the agents of
Moscow (slavicsac.com/2020/02/03/russian-special-services/).
But in several
recent cases in the Russian Federation, this combination has broken down with
those the FSB has Repressed and recruited letting slip what is taking place,
Kirillova documents, and she cites the experience of Boris Perchatkin, a Soviet-era
Pentecostal dissident who emigrated and has worked to expose those recruited
through repression in the West.
“Being a leader of the Pentecostal
community and a member of the Helsinki Committee on the Rights of Believers in
the USSR, during Soviet times, he was put in jail numerous times and then, having
emigrated to the US, contributed to the assistance of repressed confessions” in
his homeland.
Unfortunately, he says, today, some
religious emigres “do not justify the trust of Americans” because, exploiting
the image of being oppressed by the FSB, they are in fact working for it just
as some did for the KGB in Soviet times. Indeed, the problem is perhaps worse
now because there are so many more Russians coming to the West.
Perchatkin says that “when toward
the end of the USSR, it became clear that the exodus of Russians would not stop
and would be massive, the special services decided to take the lead in this process”
and recruit some of its members to work as Russian spies in various foreign
countries (slavicsac.com/2019/12/19/boris-perchatkin-church/).
He and others, like former KGB
lieutenant colonel Konstantin Preobrazhensky, say that the FSB has its own
special department “M” that deals exclusively with emigres and especially with
religious groups. And Perchatkin stresses
that the FSB sees such religious emigres as useful in several ways.
Espionage, of course, but also as “a
channel of influence on American society” and as a means of undercutting
Western support for the genuine victims of religious repression in Putin’s Russia
because Moscow can selectively expose some of these people and thus suggest
that all religious dissidents are suspect.
Sorting out those who are genuine from
those who are FSB recruits is no easy thing, but it is a challenge the West
must rise to, Kirillova concludes, lest Moscow’s combination of repression and
recruitment work against Western countries in general and the United States in
particular.
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