Like Muana, many of the people I interviewed, are given the strength to continue their journey in the knowledge that an (African) revival church exists in their prospective destination. The parishes and the prayer rooms on the migration routes are used for praying and worshipping, but they also serve as somewhere to withdraw to, a place where information is disseminated, and where migrants can receive practical support. This network of Christian parishes, which expands globally beyond nation-state regulations, provides Congolese believers a vital infrastructure they can tap into during their journey. Drawing on AbdouMaliq Simone, this sophisticated and widely ramified network could also be seen as a process of “worlding from below,” reaching out to a “larger world” through “circuits of migration, resource evacuation and commodity exchange. With their transnational networks, Congolese revival Christians have created an infrastructure that functions globally: it is a connected assemblage of entangled religious, political, and social practices, of recognizable spaces, symbols, and materialities. One can observe a similar pattern in Simone’s (2008) elaboration of transnational religious networks of African Muslim migrants, in which he notes the importance of Islam as a linking platform for them. Islam, he argues, offers a framework of circulations, in which African-Muslim migrants can easily “establish themselves both at home and abroad, to come and go and to use the resources of stays in the north as a way to change conditions at home. Along these lines, religion serves as a reference point, connecting the initiatives, styles, interpretations, and experiences of believers, and offering them the basis for resources to a broader scope of opportunities, even under conditions of discrimination and exclusion.
Everyone—believers, pastors, and preachers—plays a crucial role in this infrastructure. Muana’s experience on the migration route shows that, while hoping to make this journey toward Northern Europe, he engages locally, throughout all the different stages of his journey, in the construction of a charismatic Christian infrastructure. Against the backdrop of ongoing Congolese mobility toward Europe and America, partly in Asia, and in other African countries, a fluid anchoring of Congolese revival churches has evolved in metropolises worldwide. Whether the journey begins in Kinshasa or in Istanbul, one can discover the derived, diasporic infrastructure—extending through time and space, and through different urban settings, countries, and societies—in which sacred spaces are embedded. Within this network, Congolese Christians take either uni- and/or multi-directional routes, making detours, remaining for longer or shorter periods of time in the respective host cities. The circuits are not used solely for the individual purposes of believers; they also imply the production of orientations and their performance. This mobile and multiple anchoring is based on the flexibility and resilience of these migrant believers in response to the overarching power structures of a restrictive global border regime.