I begin the interview by asking how Anna Münster thinks we should view the persecution of Christians. Are regimes in Central Asia simply persecuting Christians to give the impression that the regimes are treating Christians and Muslims equally - when perhaps the regimes are actually most afraid of Islamic terrorists and attack them the hardest?
Anna Münster responds to this: I don't think governments use Christian persecution to legitimize the persecution of Muslims. In fact, I don't think it matters much to them whether their actions are perceived as legitimate or not.
Becoming a Christian is perceived as a rebellion against your cultural background
Orthodox churches are not persecuted in Uzbekistan and Kazakhstan. Most Orthodox know the rules of the game - that they can only work among Russians and not Muslims.
Persecution begins when people with a Muslim background in Central Asia convert to the Christian faith. The reason is that the Christian faith is often considered 'Russian' in Central Asia. Thus, anti-Russian feelings, for example from the Soviet era, can be aroused when a Muslim becomes a Christian.
Anna Münster continues: If an Azerbaijani becomes a Christian, he or she may experience resistance, as the step is interpreted as if he or she has converted to the faith of the enemy, the Armenians. In Azerbaijan, they say that you have become an Armenian if you have become a Christian, even if you are still ethnically Azerbaijani.
She continues: "In Uzbekistan, among the Crimean Tatars or the peoples of the North Caucasus, for example, you are told that you have become Russian if you have become a Christian, even if you are ethnically Uzbek. The anti-Russian feelings are there, and thus also an anti-Christian feeling.
Why is ethnicity closely linked to faith?
You are considered a traitor to the ancestors if you are a Christian. After 1991, when the Soviet Union - and with it the Soviet identity - collapsed, there has been a struggle to find national identities. For example, what does it mean to be a Crimean Tatar?
You are respected in the community if you follow the local customs. The Christian faith, on the other hand, is seen as a foreign influence. The nationalists in Uzbekistan do not accept foreign influences. The more nationalistic you are, the more angry you are about foreign influence.
Converts to Christianity are also under pressure and receive threats from practicing Muslims who are not necessarily nationalists, but who place great emphasis on Islam.
Persecution on multiple levels of society
I think the persecution of evangelical churches whose members have converted from Islam has something to do with their independence from the government. The evangelical Christians try to raise their children in the Christian faith, which can be perceived as a threat. They try to get Christian literature, which is also perceived as a threat.
Furthermore, it is important to understand that persecution can take place on multiple levels. Society can be compared to an onion with many rings, and it's not only the government, but also society, where your family, neighbors, the community, the mullah, and everyone looks down on you if you are an evangelical Christian. The killing of Pastor Artur in Dagestan was a reaction from society.
Neighbors spit at Christians
Neighbors talk to each other and know all about you, and they might spit at people on their way to church. Likewise, everyone knows you're a missionary - even if you say you're a businessman.
So there is pressure from society at the same time as the government monitors the activities of Christians. A fellow student I knew from Azerbaijan was imprisoned simply because he was also a pastor, and with his imprisonment the government sent a signal to society.
Difficult for Christians to find work
It's very difficult for Christians to get a job once they know you're a Christian. In Kyrgyzstan and Kazakhstan, however, it is easier. However, keep in mind that it is generally difficult to find work in the region, especially in the smaller cities.
