Migration, Diaspora, and Narratives of Belonging: the Case of the Coptic Orthodox Communities in Europe In the 1950s and 1960s, Egyptian Copts started to immigrate to North America, Australia, Europe, and the Arab Gulf countries. In their new host countries, many Coptic believers gathered into communities and established church parishes in order to continue to practice their religion and ensure the continuity of Coptic Orthodox traditions from Egypt. Such spaces have also served recent Coptic immigrants to connect with other Coptic migrants helping to relieve a sense of ‘uprootedness’ and to evoke the feeling of a ‘home away from home.’ Today, the largest Coptic Orthodox communities outside Egypt are those in English-speaking countries, mainly in the USA and Canada. Accordingly, those communities are well-known both within the transnational Coptic Church and among scholars of Coptic diasporas. By contrast, the communities settled in different European countries, smaller in their size and younger in their existence, are usually overlooked among researchers. Little is known about their histories, activities, and current communal developments. This article takes three European Coptic communities as its focus, specifically those in the Netherlands, Spain, and Milan, Italy. It seeks to explore how migration and particular environments of the new host countries have influenced and shaped the self-image and senses of belonging among members of the three communities. Relying on the ethnographic fieldwork conducted between the Netherlands, Italy, Spain, and Egypt between 2020 and 2023 and the close reading of various types of texts and books published and used by the Coptic churches in those countries, the author intends to illustrate common patterns in the ways these churches shape their narratives and discourses of belonging centered around migratory experience, links to Egypt, and their ‘diaspora’ status. More broadly, the study reflects on the specificities of Coptic migratory developments within larger Egyptian migration waves and aims to ask if and how migrant Copts can be considered as part of broader Egyptian diasporas. Ultimately, the paper aims to fill the lacuna in the study of Egyptian and, more specifically, Coptic migrations by placing European Coptic diasporas into the discussion and to underline the importance of studying these diasporas as part of a larger Egyptian/Coptic transnational community.