Nicolette D. Manglos-Weber’s Joining the Choir is about how trust works in a transnational Ghanaian evangelical community, Evangel Ministries, between Chicago and Accra. The title is drawn from the opening anecdote in which Manglos-Weber speaks to a “colleague” at church. They are both in the choir together, and they talk about the difficulties of the interviewee’s life in Chicago as someone on leave from graduate school and driving a taxi. This anecdote showcases Manglos-Weber’s positionality as an ethnographer: she is among the trusted, a status that she deftly maneuvers within throughout the book. In so doing, Joining the Choir is not only about transnational migrants between Ghana and the United States and the religious infrastructure by which social networks among them are developed. Following Manglos-Weber on her research journey, it is also about the intellectual discipline that is required to conduct research in networks where only insiders are trusted. With the research question focused on how trust works, Manglos-Weber takes the reader on a very engaging sociological journey that moves from in-group competition to spiritual questions about how faith, as a practice in a realm that is more-than-material, brings people together. The impetus that draws Ghanaians to the United States, she establishes from the outset, is aspiration; they are, as she terms them, “aspirational migrants.” Thus, a culture of competition pervades their communities, both in terms of emphasizing personal economic successes in social interactions and differentiation from the racial formations of African Americans in the city. Evangel Ministries connects this competitive community as a transnational hub, especially for young Ghanaians who aspire toward class advancement through migration. Pentecostal religion gives them a family and a sense of belonging, sometimes a holding zone for temporary setbacks where they can lay claim to a future hope of success. In this way, the community generates social trust by appealing to the aspirations of Ghanaians in their midst, presenting them with personal examples and public advertisements of success as they move as a community toward that future. Indeed, much as Manglos-Weber’s account of Ghanaians in Chicago can feel functionalist, the vivid ethnographic scenes of charismatic worship and inspirational preaching lead to a final chapter that moves beyond functionalism and gestures to the possibility of faith as an ontological state, a site of being where trust is more than a mechanism.