Anne Kubai, Uppsala University

The aim of the research and how that has changed during the project

The aim of the project was to study how African churches in Sweden can function simultaneously as factors for both integration and segregation. The project was to test two hypothesis:
1. That African churches have a segregating function since they provide their members with a social context where they can speak their native languages and in many ways recreate the customs and traditions from their home countries, rather than integrating themselves in churches dominated by native Swedes. Thus they create an identity that separates them from other Swedes.
2. That African churches can have an integrating function since new immigrants are received by members who have lived longer in Sweden and who guide them on how to establish their lives in Sweden. These fellow countrymen and women can provide them with a roadmap to integration, from the most practical advice on how the Swedish society functions, to pastoral counselling on how to integrate Swedish values and realities with values and traditions from the home countries.

The project started in August 2008 rather than January and proceeded according to the initial plan. Though the project was originally planned to cover 2 churches in each major city, but with a view to taking a wide approach in the analysis, it became necessary to extend the study to smaller towns and finally 23 African Churches and communities in various cities in Sweden were closely followed. This breadth of coverage facilitated the investigation of a wide range of themes. These themes are being discussed in the monograph, the preparation of which is making steady progress. The articles written so far focus on specific questions.

The three most significant results of this project

This is the first study of African migrant churches and Christian communities in Sweden and the Nordic region. In many ways, the churches play an important role for the African immigrants in their efforts to establish themselves in Sweden. The churches also sustain the members both spiritually and socially:
o The mosaic of African Christian communities in Sweden is made up of diverse churches: Pentecostal, Charismatic, African Orthodox, the African Catholic community, African Lutheran congregations and interdenominational and/or international African fellowships. The African churches are impacting on the Swedish religious landscape. The relationship between the African congregations and their host churches are characterized by both accommodation and tension. On the one hand, a number of native churches in Sweden have acknowledged the need for African churches in their midst; and at the same time they are faced with the dilemma of accommodating some of the African forms of worship that they see as different from their own. On the other, relating to Swedish social values is major challenge for members of African churches/congregations.
o When it comes to the role of the churches in segregation and integration, African Churches provide social, spiritual and spatial spaces for both segregation and integration of African communities in Sweden - identity communities are built around the churches where they speak their native languages and recreate their customs and traditions, rather than integrate themselves regardless of length of residence in Sweden. Thus on the one hand, it is integration into the immigrant communities, and on the other, segregation from the wider Swedish society. Also there are divergent discourses on integration which means different things to different groups and stakeholders. The analysis of these discourses led me to the conclusion that, integration is not a priority for many members of these communities.
o African (Ethiopian and Eritrean) Orthodox Churches are well organized with a strong connection to their countries of origin, though they are divided by the question of allegiance to the patriarchs both in Africa in exile. African Orthodox traditions are observed as closely as possible, in spite of the challenges of the Swedish migration circumstances. The practices and sense of piety are grounded in the ancient Ethiopian tradition which is recreated in its entirety, though with some adjustments where necessary, in the migration context in Sweden. The Orthodox tradition serves the purpose of creating and sustaining separate religious and ethnic identities for the members - it sets them apart from other African Christian communities in Sweden. Also an analysis of the relations between the Ethiopian Orthodox and Ethiopian Pentecostal churches reveals some tension especially because most of them are converts from Orthodox to Pentecostal. Nevertheless, traits of the residue of Orthodox Church traditions linger on for many former members who are now converts to Pentecostal and charismatic churches.

New research questions generated by the project

The most important research question generated by the project is to further investigate the extent to which the emergence of African churches is contributing the change in the Swedish religious landscape. I observed that there is a sense of uncertainty in some of the churches that have accommodated African congregations - they are not sure whether this was the best thing to do in the circumstances and they are unsure what the outcome of the accommodation will be, therefore this calls for further research. Another important question for further research is how the migration patterns/trends and links/relations with churches in the countries of origin in Africa shape the character of the churches established by African immigrants in Sweden. Yet another important question generated by this project is the use of technology to create what I call 'virtual churches'. I observed that some churches have members in Luleå Umeå and Stockholm, but they do not meet regularly. The pastors preach and minister through the use of technology at different times on Sundays, to the members who listen and participate wherever they are. It would be interesting to further investigate how this form of virtual church works and what keeps the members together if they do not meet often as a congregation.

The two most important publications stemming from the project

The two most important publications that have been finished so far are two chapters to be published in two edited volumes on religion and migration in Europe. First is the chapter commissioned for Ashgate/Inform Series on Minority Religions and Spiritual Movements volume: The Public Face of African New Religious Movements in the West. Edited by Afe Adogame, 2012. Forthcoming. This chapter explores the function of religious affiliation for African immigrants and illustrates how spirituality is crucial in their struggle to establish themselves in the Swedish society. Further, this chapter also elucidates the self-perception of African Christians as differentiated from the larger Swedish society by spirituality, thus the articulation of an identity defined through spirituality. I was also invited to submit a chapter to be published in an edited volume: The Changing Soul of Europe: Religions and Migrations in Northern and Southern Europe. Edited by: Pace, E., et.al. Forthcoming. This chapter illustrates the dimensions of accommodation and tension that characterize the relationship between the African churches and their Swedish hosts. The relationship with the host society is cast in the context of migration, where the African communities are using religion to challenge their marginalized status.

Other forms of dissemination of the results of the project (seminars, lectures, homepages)

The study raised interest in the prevalence of African churches in Sweden, among scholars of religion and migration both in the Nordic region and internationally. As a result, I have been invited to present some of the findings in 10 international conferences and workshops. Locally, Svenska kyrkan, has shown interest in the findings of the study and how the knowledge about the migrant churches can inform its work with immigrants. Therefore, I have been invited by Sveriges Kristna Råd and Svenska Missionsrådet to give lectures to church leaders and staff working with issues of migration in different dioceses (stift); and to speak at the annual research conferences organized by Svenskakyrkan. One seminar is published on the web as: "Anne utmanade kyrkor att locka afrikaner till gudstjänst" at: http://www.svenskakyrkan.se/default.aspx?id=726302 (2010-12-09).

The findings have also been presented in two Högre seminaria i missionsvetenskap at the department of theology, Uppsala University and also in a seminar organized by teologiska föreningen, Uppsala universitet. I have used the material from the study as a resource for lectures in the course on gender and religion: 'gender relations among African Christian communities in Sweden' at the department of theology, Uppsala University. Also two abstracts have been accepted for papers to be presented in two international conferences on religion and migration at the university of Sulzburgh in Austra (2012 April 12t-14); and at the 5th African Association of the Study of Religion (AASR) conference to be held Egerton University, Kenya (2012 July 18-23). The two contributions will be published in edited conference proceedings.

Publications

2011 ”Att sjunga Herrens song I ett främmande land”, in Uppdrag Mission, NR. 5, 165. Lund Missionssälskap.
‘Living by the spirit’.  African Christian communities in Sweden”, in The Public Face of African New Religious Movements in the West. Edited by Afe Adogame.

Ashgate/Inform Series on Minority Religions and Spiritual Movements. Forthcoming 2012. Accommodation and tension. African Christian communities and their Swedish hosts”, in The Changing Soul of Europe: Religions and Migration in Northern and Southern Europe. Edited by Pace, E., et.al. Ashgate. Forthcoming.