The article investigates the social relations between Indonesian immigrants and the multicultural... more The article investigates the social relations between Indonesian immigrants and the multicultural Muslim community in London by examining the applicability of the Ummah, in the context of the diaspora. All immigrants with Muslim cultural heritage have been perceived as a unified minority religious community on the basis of their similarity of faith and the shared socioeconomic and political predicaments of a diaspora. Yet the Muslim diaspora has always contained internal diversity and fragmentation reflecting the division of the worldwide Muslim communities. Likewise, different religious trajectories of Muslim immigrants as illustrated by Indonesians in London have been identified to shape different understandings of unity and diversity of Muslims, which ultimately forge different forms of social relations with fellow Muslim immigrants in the city. The traditionalist Muslim Indonesians have trivialized the unity of Muslim in diaspora through daily encounters yet maintained inevitable different ethnic affinities and religious-sectarian affiliations as a wall dividing them altogether. The revivalist Indonesians have construed the diasporic unity of Muslims as an idealized-normative concept that should be realized socially, culturally and politically by suppressing internal ethnic, national and religious-sectarian fragmentations. While the secularist Indonesians have shown an apathetic position to the implausibility of the diasporic unity of Muslims due to its irreconcilable perceived internal diversities and divisions.
The article investigates the social relations between Indonesian immigrants and the multicultural... more The article investigates the social relations between Indonesian immigrants and the multicultural Muslim community in London by examining the applicability of the Ummah, in the context of the diaspora. All immigrants with Muslim cultural heritage have been perceived as a unified minority religious community on the basis of their similarity of faith and the shared socioeconomic and political predicaments of a diaspora. Yet the Muslim diaspora has always contained internal diversity and fragmentation reflecting the division of the worldwide Muslim communities. Likewise, different religious trajectories of Muslim immigrants as illustrated by Indonesians in London have been identified to shape different understandings of unity and diversity of Muslims, which ultimately forge different forms of social relations with fellow Muslim immigrants in the city. The traditionalist Muslim Indonesians have trivialized the unity of Muslim in diaspora through daily encounters yet maintained inevitable different ethnic affinities and religious-sectarian affiliations as a wall dividing them altogether. The revivalist Indonesians have construed the diasporic unity of Muslims as an idealized-normative concept that should be realized socially, culturally and politically by suppressing internal ethnic, national and religious-sectarian fragmentations. While the secularist Indonesians have shown an apathetic position to the implausibility of the diasporic unity of Muslims due to its irreconcilable perceived internal diversities and divisions.
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Papers by Amika Wardana