EMQ » Jan – April 2026 » Volume 62 Issue 1

Summary: This article explores how African diaspora churches in the United States can foster healthy and mutual enriching connections with non-African congregations. Drawing from my personal ministry and teaching experience, I describe three broad types of African diaspora churches—tribal, denominational, and hybrid—and reflect on their distinct strengths and flaws.

By Faustin Ntamushobora

In this article, I describe the different types of African diaspora churches. This is based on my personal ministry experience inside and outside the USA. I offer insights on how to minister to them effectively. My goal is to encourage collegiality and interdependence between African and American churches for the sake of Christ’s mission.

Characteristics of African Churches in Diaspora in the USA

 Diaspora refers broadly to the dispersion of people to various parts of the world. This could be voluntary or because of coercive conditions in domestic or global contexts.[i] Most members of African churches in the diaspora came to the USA through refugee settlement. Many fled wars and oppressive dictatorial regimes. Others came because of economic migration. Most of these members speak African tribal languages such as Kikuyu (Kenya), Luganda (Uganda), Kinyamulenge (Banyamulenge of Eastern DR Congo), and the official languages such as Kiswahili (East Africa), Kinyarwanda (Rwanda), Kirundi (Burundi), Lingala (D R Congo), plus French and English.

Safran provides a six-point list of criteria for defining diaspora: 

(1) They, or their ancestors, have been dispersed from a specific original ‘center’ to two or more ‘peripheral’ or foreign regions. (2) They retain a collective memory, vision, or myth about their original homeland plus its physical location, history, and achievements. (3) They believe they are not and perhaps cannot be fully accepted by their host society and therefore feel partly alienated and insulated from it. (4) They regard their ancestral homeland as their home and as the place to which they or their descendants would (or should) eventually return when conditions are appropriate. (5) They believe that they should, collectively, be committed to the maintenance or restoration of their original homeland and its safety and prosperity. (6) They continue to relate, personally or vicariously, to that homeland in one way or another, and their ethno-communal consciousness and solidarity are importantly defined by the existence of such a relationship.[ii]

These characteristics are all true of African diaspora church members. They remain attached to their ancestral home and struggle to adapt to the realities of the land which has given them temporary hospitality.

 Types of African Churches in Diaspora in the USA

Based on my own observation and ministry experience among African congregations in the USA, I have identified three general categories of African churches in diaspora. These categories are not from formal research. They indicate what I have seen and learned through my involvement with these communities. These categories are tribal, denominational, and hybrid churches.

Tribal churches seem to be an extension of tribal churches in Africa. Members of these churches perhaps migrated to the USA, where they planted almost the same types of churches as those they left behind in Africa. The worship service follows the same rhythm. Their Christian practices are almost the same. For some, their mother African churches guide the churches in the USA. In this way, some leaders in Africa control the style, practice, theology, and leadership of the churches in the USA.

In these cases, you learn that this is a church of Banyamulenge, or a church of Kikuyus. 

On a positive note, congregational love for one another features in many ministries developed by these churches. They also provide opportunities for leaders to mentor young, talented people. Members have a passion to develop their community, motivating them to give offertory gifts and tithe, enabling the church to achieve important projects.

However, tribal churches in the USA have limited cross-cultural exposure. The members speak one language. Therefore, non-tribal people wanting to join the church feel foreign. Church members’ worldview – the way they see the world – remains static. The church struggles to move forward or accept new ideas. In some of these churches, young people are pressured to adopt African traditions with rigorous laws. This can include not allowing ladies to wear trousers or requiring members to fast for as long as 40 days. Another example is blind obedience to elders rather than allowing and encouraging young people to make personal but informed decisions. Many adhere to a belief that disobeying elders could provoke the anger of ancestors, leading to a curse with terrible consequences.

These churches seem united in whatever they do and believe. However, there is a risk of them turning into a cult. This is especially the case when their leaders are selfish and exploitative. It is also important to note that most of these churches do not value education. They value only direct leading from the Holy Spirit and leadership from “their own people” (their tribe).

Denominational African diaspora churches are sponsored by a denominational church in the USA. The African church may meet in a spare hall in an American church. It follows the traditions, teaching, and program of the host church. Alternatively, African members may mingle with the American congregation. They follow the same program as the American church. There is interpretation for those who do not speak English. You will hear, for example, of a Kiswahili service in a Baptist Church or a French service in a Presbyterian Church of America (PCA). 

Such an arrangement usually starts with an educated African leader presenting a need to the American church. The American church goes through the process of interviewing this leader and confirming his doctrinal beliefs and education. Once the American church is satisfied, it hires him to shepherd the African congregation. The African congregation meets with the American congregation but has its own customs and other particularities in matters of social, spiritual, and economic needs. 

One of the best things about such a church is that it runs well administratively. There is less competition in the African church. The pastor of the African congregation is accountable to an American leadership which pays him a salary.

This model has several disadvantages. Members of the African and American congregation share the same teaching. They hear the same sermon, though for African members the message may be translated into a tribal language. There is no or little contextualization. Yet, some illustrations and even jokes which American pastors use may not make sense, or seem relevant, to many of the Africans. Also, some theological terms the American audience may find important may not appeal to the African members. For example, an African congregation, made of less educated members, may not be interested to spend weeks hearing sermons on post, pre, and amillennialism. They believe these terms should be discussed in a Bible school or Bible study for educated people. They would rather be challenged to confess their sins, for Jesus is coming soon.

African men and women may not be able to communicate freely with their fellow American friends because of language barriers and education gaps. Gifted African members who were involved in ministry in their churches in Africa may not have opportunities to exercise their spiritual gifts in the American church. This may cause them to feel irrelevant. Young African members may not receive an opportunity to be mentored by adult African leaders in some specific areas of ministry such as preaching and leading. These are usually the tasks of paid staff in American churches. This contrasts with African churches where ministries are done in a more community-based way.

Finally, the fact the American congregation pays the salary of the African pastor affects the African congregation’s giving to the Lord. This can promote a paternalistic mind-set in Americans and create a sense of dependency among the Africans.

Hybridization is defined as “the view that globalization brings culture change by fusing the local with the global.”[iii] Ott explains that, in hybridization, “people do not entirely surrender their cultural identities in the face of global influences. But they do adapt and adopt some of them, assimilating elements from other cultures and rejecting others.”[iv]

The hybrid church in diaspora is not a tribal church. It welcomes everyone into the congregation, including people of American origins. It retains unique contributions such as the Africans’ more vibrant forms of singing and praising.

The hybrid church does not work under a sponsoring American church. Instead, it seeks to partner and collaborate with American churches by both giving and receiving. It develops its own biblical statement of faith in response to the needs of its people. For example, in many Baptist churches in the USA, women remain silent during church services. However, in Africa, women in Baptist churches can pray and even lead the service. The hybrid church develops its own leadership structure which responds to the worldview of the African congregation.

Application for Mission Practice

To build healthy cooperation between African diaspora churches and non-African congregations requires more than goodwill. It calls for deliberate, meek, and sustained relationship-building. From my years of ministry among both African and American Christians, I have learned that the most efficacious cross-cultural mission partnerships are those rooted in mutual respect, shared purpose, and sincere friendship.

How Non-African Christians Can Best Relate to African Immigrants

The first step toward substantial relationship is understanding. Non-African Christians who wish to cooperate well with African immigrants should begin by listening to their stories. These stories are often marked by displacement, resistance, and deep faith. They help build compassion and disclose how God is already at work among African believers. Hosting fellowship meals, prayer gatherings, or cultural exchange events provide safe spaces for these stories to be shared.

Language and cultural differences can occasionally lead to misunderstanding. Learning even a few words of Swahili, Kinyarwanda, or Lingala, or showing interest in African worship styles, imparts deep respect. African believers often value relationships over efficiency, respect over credits and rewards. So, slowing down and taking time to connect personally, through visiting homes, sharing meals, or attending African-led worship, goes a long way toward building trust.

Lastly, non-African Christians should approach African believers not as mission projects but as co-laborers in the work of the Lord. African diaspora churches are not merely recipients of mission. They are agents of God’s mission already making disciples in their communities and wherever they find refuge.

Why Non-African Churches Should Build Rapport with African Churches

Non-African churches should purposely develop associations with African congregations because the African diaspora represents one of the fastest-growing parts of global Christianity. Many African believers carry with them a vibrant prayer life, communal spirit, and theological depth rooted in lived faith and suffering rather than abstraction.

Collaboration with African churches allows non-African congregations to experience renewal through exposure to fresh spiritual liveliness. For example, in one church I mentor, American believers who joined an African-led prayer vigil were profoundly moved by the ardent worship and persistent intercession of African brothers and sisters. Such meetings break down cultural stereotypes and promote spiritual growth on both sides.

Moreover, collaboration helps both communities fulfill the biblical vision of the universal church as one body with many parts. American churches often have ample resources and administrative experience. African churches contribute relational warmth, evangelistic passion, and faith that blooms in hard times. Together, they create a deeper picture of the Kingdom of God.

How African and Non-African Churches Can Work Together for Mission

African and non-African churches can collaborate effectively in mission when non-African churches shift from paternalism to partnership. This means working side by side rather than one group controlling the other. Combined outreach programs, such as community evangelism, refugee support, or youth mentorship, are effective ways to serve the broader community together.

Partnership also means co-leadership. African pastors can be welcomed to preach or lead prayer in American churches. American leaders can share in training or mentoring roles in African diaspora churches. This mutual interaction displays the unity of the body of Christ. It builds both communities.

Another area for collaboration is training for mission. Theological institutions and mission agencies could intentionally build collaborative platforms. In these, African and non-African leaders could learn together about contextual theology, leadership, and discipleship in multicultural contexts. By sharing insights and experiences, both groups are better trained to reach those who do not yet know Jesus, whether they are African immigrants, international students, or secular Americans.

The purpose of this collaboration is not to make the African church more American and vice versa, but to display the multiethnic, salad-bowl, multi-voiced nature of the kingdom of God. When African and non-African believers partner in humility and joy, they show the gospel going beyond culture.  It unites all people in Christ, no matter their past or present conditions.

Recommendations for non-African churches

I have been leading a non-profit organization in the USA for 17 years. I testify that American people are both generous and loving. However, in their love and generosity, they also may hurt without knowing they are doing so. Here are some tips that may help non-Africans work with an African church in diaspora.

Begin with discerning the raison-d’être of the church. Get to know the history of the church, especially why the leaders planted it. Learn how the church came into existence. History will help you to discern if the church is tribal, denominational or hybrid. Tribal churches may need help opening up to people who are different. Denominational churches are extensions of an American Church in organization, theology and leadership. Hybrid churches develop their own identity as African churches but are ready to dialogue with the American churches of the same faith and belief.

Help without hurting. The American congregation should resist bringing their feelings into helping relationships. Some American members may feel good about having Africans whom they are helping. But too much help could lead to crippling the future of the African church.[v]  

The best help is to empower an African church to help their own people. Gifted and, often, young African people should be going through mentorship, preparing to become leaders and pastors of African congregations. But they do not receive such mentorship because of limited opportunities in the American church.

Aim at producing collegiality. American congregations should be proud of helping an African church to develop itself into a Bible-based church. It can grow in its African context while affecting the larger American context. Good American leadership should mentor African younger leaders with the aim of growing and bringing them to the level of collegiality.  Then there can be mutual edification and genuine interdependence.

The goal is the kingdom of Christ in whatever form it takes. No type is better than the others.  We can have healthy tribal churches, denominational churches, and hybrid churches. If the leadership of these churches is Bible-based and has the goal of impacting their communities for Christ, all types can develop transformed disciples of Christ, although with different worldviews. Tribal churches may develop a strong community. Denominational churches may develop a community with a more Western worldview. Hybrid churches may develop a community ready to adapt to the surrounding culture while preserving their positive African values.

Conclusion

I expect a new form of practical theology will emerge from African churches in diaspora that will bless the American church. American churches have an opportunity to learn from the Global South in their neighborhood. The Global South’s Christian faith is now impacting the entire globe! I encourage American churches to help African diaspora churches when approached and invited to do so. American churches are involved in church planting and growth in locations as Zimbabwe, Uganda, and Kenya. Let us now consider that an effective way to accomplish this is through healthy hybrid churches here in the USA.  

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[i] Chandler H. Im and Amos Yong, Global Diasporas and Missions (UK: Regnum Books International, 2014), 3.

[ii] William Safran, “Diasporas in Modern Societies: Myths of Homeland and Return,” Diaspora: A Journal of Transnational Studies 1, no. 1 (1991): 83–84, https://doi.org/10.1353/dsp.1991.0004.

[iii] Craig Ott, Teaching and Learning Across Cultures: A Guide to Theory and Practice (MI: Baker Academic, 2021), 33.

[iv] Ott, Teaching and Learning Across Cultures, 33.

[v] Howard Culbertson, “The Three Selfs of Indigenous Churches,” https://home.snu.edu/~hculbert/3selfs.htm.8.

 

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EMQ, Volume 62, Issue 1. Copyright © 2026 by Missio Nexus. All rights reserved. Not to be reproduced or copied in any form without written permission from Missio Nexus. Email: [email protected].