As we have repeatedly written, the Kremlin is actively using Crimean collaborators to establish an occupation regime in the Kherson region. In particular, to influence the Crimean Tatars living in the Henichesk District, the occupiers use almost the entire “arsenal” of personalities controlled by the aggressor.

It has already been reported that the odious collaborator Sinaver Nimetullaev, a defendant in a number of criminal proceedings, tried, with the help of Chechen mercenaries, to “take control” of the agricultural business of the Sivash region, after which he got bogged down in conflicts with competing criminal groups.

At the same time, the invaders activated one of the mullahs of a rural mosque in the Kherson Region, long known for his extremely pro-Russian views, promising him “high career growth” in Simferopol, in place of “persons not very loyal to the Kremlin.”

Also, Russian propagandists report that the so-called “adviser to the head of Crimea” Ervin Musaev and “philanthropist” Enver Abduraimov held a collective iftar (breaking the fast during Ramadan) in the mosque of the village of Novoalekseevka, allegedly together with the local community of Crimean Tatars.

Ervin Musaev was appointed director of the Crimean television company “Millet” by the occupiers and since 2016 he has been actively working on the agenda of so-called “prosperity of the Crimean Tatars under the sun of the Kremlin”; we wrote about usage him by Russian intelligence services at OSCE events in 2020.

The fact that after two months of repressions in the Kherson Region the Russian invaders decided to imitate, with the involvement of their Crimean agents, “freedom of religious rites” is not surprising.

According to local sources, more than fifty Crimean Tatars from the Kherson region have been abducted, beaten and tortured by the Russian “military” over the past month.

Therefore, it is not surprising that, as eyewitnesses report, both Musaev and Abduraimov arrived in Novoalekseevka exclusively for a fake “photo shoot” in the mosque “on the phone of prayers” for a very short time, without participating in either religious ceremonies or in communication with local Crimean Tatars.

Such a “selfie-approach” in religious matters surprised even the veterans of the Crimean Tatar movement, who had seen a lot from the supporters of the “Russian world” and from the Russian and Soviet special services.