In Amy Carmichael’s book, Things as They Are: Mission Work in Southern India, published in 1905, she wrote about the “truth—the uninteresting, unromantic truth”¹ in hopes that her audience would understand that the “reverses” are more common than the successes; that the work was more complex than imagined; and that most of the strategies set forth from Western theological classrooms and church pulpits may need to take a different path than their ideologies espoused. In my experience, these truths are still evident today.

South Asians in East Africa

East Africa has a small yet influential upper-caste South Asian population of about 200,000, primarily from India. They’ve played a key role in regional commerce and industry since the early twentieth century, with many of my Indian friends being third- or fourth-generation Kenyans who have never visited India. They speak fluent Kiswahili, attend Kenyan schools, and hold Kenyan passports. While their mother tongues may be Gujarati or Punjabi, they participate in local religious communities such as temples, gurudwaras, and mosques. When I was called to share the gospel with South Asians 10 years ago, I thought, “How convenient, they live right next door!”

Little Interest in South Asian Ministry

As I began my organization, I naively believed we would be welcomed with open arms by our East African brothers and sisters. We have several local partners available to share their wisdom and experience in South Asian outreach, many of whom are Hindu-background believers or fellow missionaries who have spent years working in India. As one of our primary goals is to partner with local churches and church leaders, we met with the missions pastors to explain our vision for training and mentorship, but after more than 10 years, we have seen little interest from the corporate Body of Christ in South Asian ministry.

An often overlooked fact is that most churches in East Africa operate under a strict hierarchical, institutional model commonly called “chimney-stacked.” They follow a top-down approach to ministry, much like traditional businesses. We came across this in 2022 when we were invited by a large denomination’s mission department to train members at a church in a predominantly South Asian neighborhood. On the first day, as I was speaking, the senior pastor pulled an elder out of the room and prevented him from continuing because he hadn’t received the pastor’s prior permission. Since then, this pastor has not allowed us to access his church, explaining that he did not invite us. This isn’t an isolated incident. Even when individuals or mission pastors are genuinely eager to connect with South Asian neighbors and submit their proposals through the right channels, we often receive no response or only a cautious “maybe,” which usually ends up feeling like a firm “no.”

The Average Congregant Does Not Feel Empowered to Share the Gospel

We have tried to start contextualized ministry training and discipleship with individuals or small groups. This has revealed that the average congregant does not feel empowered to share the gospel. There is the “man of God” belief that hinders a believer from taking any initiative without the pastor’s permission. The concept of the priesthood of all believers is frowned upon by those in authority, who believe it diminishes the importance of their position and may cause them shame if a congregant is more effective and gifted.

I had a group of South Asian ladies who began training in house-church planting. One of the ladies even baptized her friend in her bathtub. However, when their pastor learned they were ministering outside his influence, they were threatened with church discipline and expulsion. As their church is a major source of community for them since becoming Jesus followers, they felt unable to leave it. In my experience, there is almost universal resistance to contextualized ministry training and the house-church planting model, as most church leaders view them as threats to their authority and church coffers.

Our Dilemma—an Even More Significant Factor to Consider

That said, an even more significant factor to consider is a deep historical enmity between East Africans and South Asians. When the region gained independence in the early 1960s, two percent of the population was Indian. Yet, they owned the majority of retail, wholesale, and manufacturing businesses in East Africa, a situation that continues to this day. As East Africans become more educated, they often remain low-paid and sometimes poorly treated employees, excluded from leadership, and denied access to administrative roles within these companies.

Over recent years, we have conducted surveys at several churches to explore the root of racial division. We asked, “Africans, what are some obstacles you face when reaching out to South Asians with the gospel?” Because of the survey’s confidentiality, participants were very honest about their perceptions of South Asians. Few expressed positive views. The main themes revealed beliefs that South Asians regard Africans as second-class, often citing historical colonial competition for jobs, saying, “They’ve taken all the best jobs and outcompete us in everything. It’s like they don’t like us, and yet they live in our country.” Others felt resigned, believing, “I think fate has doomed them to disbelief in Christ, and it’s nearly impossible for them to be saved.”

We have been dismayed by the comments confessed in this survey and have struggled with how to help our brothers and sisters in Christ move forward, past the pain, to a place where they can lay down their biases and beliefs and love each other and their neighbors without fear or hatred. If you are taught that Christ came to give you health, wealth, and success, it is very hard to accept “reverses” and suffering, especially from a people group you have little in common with. The crux of the dilemma comes down to, “How can you share the gospel with someone you hate?”

Alongsiding, More Questions Than Answers

When we have found brothers and sisters who are eager to share, we struggle to find opportunities to come alongside one another. It is not just churches and businesses that are chimney-stacked; community groups and service organizations have South Asian and East African versions of each. It is two distinct, separate groups sharing a country and a region for multiple generations, yet living entirely separate lives, socially and spiritually. It is, unfortunately, caste.

The small group of believers from South Asian backgrounds we’ve attempted to partner with over the years has faced similar challenges in engaging in contextualized ministry or alongsiding. East African pastors who led them to faith advised them to avoid “contamination through association,” a practice that has harmed relationships within their families and communities. For example, a young woman from a Hindu background who became a believer here in East Africa, within months of coming to Christ, attended a discipleship training school overseas. Her separation from her family and community, and the conventional evangelism and discipleship teaching she received at this school, fostered a dismissive attitude toward her heritage and culture, leading her to reject contextual teachings and training and to believe that Western styles of worship are more aligned with the gospel. Hers is not an isolated case but is prevalent among many Hindu-background believers with whom we have engaged.

Things as They Could Be?

Honestly, we need help! We especially seek fellow Alongsiders, particularly believers from Hindu backgrounds, to travel to East Africa and help us promote racial reconciliation through the Holy Spirit’s power. Your insights, wisdom, and capacity to express love to our neighbors, regardless of their skin color or community, are vital. We need experts in contextualized ministry and ethnodoxology to assist our East African brothers and sisters in fostering connections with our unique South Asian diaspora culture via Yeshu satsang training, arts seminars, and cultural events. Additionally, we should brainstorm ways to create cross-cultural service opportunities to build rapport and strengthen bonds. Your prayers are greatly valued.

I believe we need a transformation in our East African churches and fellow ministry organizations regarding our South Asian neighbors. In Ephesians, the apostle Paul writes, “Follow God’s example, therefore, as dearly loved children and walk in the way of love, just as Christ loved us” (Eph 5:1–2). We are called to be imitators of Jesus and his love. “Love is the sphere in which the believer lives. That standard by which Christian love is shaped and energized by the self-giving love of Christ on the cross.”² Just as Jesus’ sacrifice was the supreme token of his overwhelming love for the world, we are called to exemplify that same love to one another (see John 13:1–15).

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