한국사회 이주 무슬림 커뮤니티에 관한 연구 -유입, 적응, 사회적 네트워크를 중심으로-

조희선 ( Hee Sun Cho ),김대성 ( Dae Sung Kim ),안정국 ( Jung Kook Ahn ),오종진 ( Jong Jin Oh ),김효정 ( Hyo Jung Kim ) 한국외국어대학교 중동연구소 2008 중동연구 Vol.27 No.2

Korea is known as homeogenous nations throughout the history. But Korea`s long history of being a homogeneous nation is facing a rapid change as Korea is fast becoming a multi-ethnic society with a growing number of foreign migrant workers, international students, and inter-racial marriages. About a decade ago, Korea was a country where foreigners stood out among the crowd. But now, it is easy to see foreign communities scattered around the Seoul metropolitan area and outside the capital. There is even a prime time talk show solely dedicated to what foreign residents in Korea think about the country. With the growing number of foreign brides, migrant workers and foreign students, the number of foreign residents exceeded the 1 million mark as of August 2007. Considering that the number stood at a mere 40,000 in 1990, it is truly a dramatic change. Although multi-cultural Korean society is the fastest growing debate in the Korean society, there is a big lackness that deals on the muslim community or immigrant in Korea. According to immigration office data, among 1 million foreign immigrants in Korea, there are an estimated 104,427 Muslims living in Korea, occupying 10% of foreign residents. Considering the high birth rates among muslim immigrants and stagnated birth rates of Koreans, it is worthwhile to investigate muslim communities in Korea. Perhaps, it is the right time to research on Muslim immigrants in Korean society. Considering the mentioned above, this research focuses on the influx, adaptation, and social network of Muslim Immigrants in Korea as the first year subject of the government sponsored project on Acculturation and Adaptation of Immigrant Muslims in Korean Society: Coexisting with Koslims(Korean-Muslims) in a Multi-Cultural Society. To investigate and to collect data from various muslim groups in Korea, this study divided the Koslims into five categories; Arab Muslims, non Arab Middle East Muslims, Central Asian Muslims, South Asian Muslims, and South East Asian Muslims. In order to outline the Muslim communities in Korea, initially, this research has employed various statistic data as qualitative method. However this study was done mainly through field research using survey method. Questionnaire and a face-to-face interview were used to explain the peculiarity of the different Muslim communities in Korea. Questionnaire and interview questions were prepared in 10 different languages. Collected data were carefully analyzed through SPSS program with cross tabulation and frequencies analysis. Based on fieldwork among Arab, non Arab Middle East, Central Asian, South Asian, and South East Asian Muslim communities in Korea, this article examines the present condition and social network of the Muslim immigrants in Korea. It investigates not only the general situation of the Koslims in Korea but also explores their adaptation and attitude toward the Korean community.

한국 내 할랄 식품을 둘러싼 갈등 구조에 대한 선교적 이해

권지윤(Jee Yun Kwon) 횃불트리니티신학대학원대학교 한국이슬람연구소 2016 Muslim - Christian Encounter Vol.9 No.2

The meaning of Halal in Islam is an object or action which is permissible to use or engage in their religious and daily lives in accordance with Islamic law. Haram has an opposite meaning and accordingly it is often described as a forbidden action which is unlawful and against Islamic Scriptures. The principles deriving from Halal and Haram are important for Muslims and they are obliged to abide by those principles in their daily lives because they are based on the Scriptures in Quran. These principles are applied to the dietary life of Muslims as the meaning of food in their life represents not only the cultural peculiarities of the Islam but also the unique identity in their social relationship. For this reason, Islamic food (Halal food) can be expressed as the cultural and social identity of Muslims. Most of Muslims accept that the concept of Islam represents their distinctive religious, cultural, political and social life. Having Halal food, therefore, is quite understandable as a standard of life from a perspective of Islamic world. It permeates their everyday lives. Along with unexpected increase of Muslim’s population since the 1990s in South Korea, Muslim’s population reached more than 200 thousand including traditional Korean Muslims who were born and grew in South Korea. These Muslims in South Korea have tended to keep Islamic principles including Halal food although South Korea is not an Islamic country. Because of this tendency, these Muslims have experienced the conflicts between their Islamic principle and Korean standard of living based on its culture in respect of dietary life. These conflicts can be divided into two classifications i.e., internal and external conflicts. An internal conflict is resulted from Muslim’s adaption process to Korean culture because Muslims likely feel difficult to adapt to Korean food and its culture. An External conflict is resulted from the circumstances where Muslims and non Muslims encounter each other in Korean context given that non-Muslims likely do not understand Halal food. With the rapid growth of Korean Muslim’s population despite it being minority group, South Korean central and local governments announced a policy, particularly, regarding Islamic food. It has resulted in significant cultural complexity regarding Islam in South Korea. In fact, there have been external conflicts and social controversies after the policy announcement in January 2016. In response, the central and local governments decided to withdraw its policy related to Islamic food taking into account growing tensions resulted from external conflicts and social controversies thereby. Nevertheless, Koreans will continue to face these conflicts and social controversies given that Korean Muslim’s population continues to rise. In this context, we need to pay close attention to these conflicts from a perspective of Christian mission. In terms of Christian mission, we need to become a witness of gospel. As a witness of gospel, we can help them. In other words, we can assist Muslims to overcome their internal conflicts by inviting them to our life and sharing our food culture. In this way, the conflicts can be reduced, and as a result Muslims and non-Muslims can be more harmonized in terms of Christian mission without adversarial confrontations with respect to Halal food. All of this is possible through Christian mission when we become a witness of gospel.

Exploring how mobility affects Muslim lives: The case of Yemeni refugees on Jeju Island

Farrah Sheikh 건국대학교 아시아·디아스포라 연구소 2019 International Journal of Diaspora&Cultural Critici Vol.9 No.1

This article seeks to explore the role of mobility in anthropological study perspectives on Muslims, examining some of the drivers shaping the specifics of Muslim mobilities. A number of Islamic practices and Muslim beliefs such as the obligation to make the annual pilgrimage to Mecca (Hajj), or going on the “smaller” pilgrimage (‘umrah), visiting the graves of saints and holy figures from Islamic history (ziyarat) the duty to migrate to safety if one is being persecuted for being a Muslim (hijra), strong encouragement to travel far and wide in the pursuit of knowledge (rihla) and the broader idea of a global Muslim community (ummah) builds transnational links between people and places, who would not otherwise have things in common. As I will show through a review of existing sources on Muslim mobilities in this article, a key component of these relationships, and networks is movement, as Muslims are motivated to travel, study, teach or go on pilgrimage. Furthermore, we also cannot ignore the issue of Muslims and forced migration as the vast majority of the world’s refugee and displaced persons population are mostly from Muslim-majority countries. To this end, I will present Korea’s so-called first “refugee crisis” as a case study for Muslim im/mobilities as in the summer of 2018, a little over 500, mostly male, Yemenis sought refuge on Korea’s holiday spot, Jeju Island. Their sudden arrival sparked a heated debate across the Island and on the mainland as Koreans engaged in anti-refugee protests that displayed deep racist and Islamophobic sentiments at the heart of Korean society that in turn rendered Yemeni refugees immobile.

영국, 프랑스, 독일 무슬림의 이주와 정착 및 갈등에 관한 연구

조희선(Cho, Hee-Sun) 한국중동학회 2010 韓國 中東 學會 論叢 Vol.31 No.1

The starting point of our project, 'Acculturation and Adaptation of Immigrant Muslims in the Korean Society: for the Coexistence with Koslims in Multi-Cultural Society', is that (l) the number of Muslim people will increase in Korea and, (2) as is the case of Europe, the immigrated Muslim may cause social unrest if the second and third generations should be marginalized. It is true that the 'Islam' or 'Muslim' have both common and different features. The Islam or Muslim societies spread out all overthe world clearly have many things in common while, at the same time, they show obvious difference in many things. However, this paper seeks to deal with immigrant Muslims in Korea as the social group that have common features by the medium of 'religion' - not by that of nationality, ethnic group, local area, etc.. This paper sets out to compare immigrant Muslims in Korea (which is just in their early stage of immigration) with those in big European countries like Britain, France, Germany (which have much longer history and much more population). The purpose of this paper is to review the inflow, settlement, conflicts of the Muslims in those European countries and find out the similarity and difference compared with those in Korea. And finally tell the future of immigrant Muslims in Korea, through the cases of European countries who have already experienced them. With reference to immigration policy, Britain pursues multi-culture model, France pursues assimilation model, while Germany pursues discriminative exclusion model. As they formulate different policies, it would be meaningful for us to compare and analyse the inflow, settlement, conflicts of the Muslims in each country.

한국이주 무슬림의 혼인현황과 정착과정연구

조희선 ( Hee Sun Cho ),김대성 ( Dae Sung Kim ),안정국 ( Jung Kuk Ahn ),오종진 ( Jong Jin Oh ),김효정 ( Hyo Jung Kim ) 부산외국어대학교 지중해연구소 2009 지중해지역연구 Vol.11 No.3

This paper focuses on Marriage, Settlement and Acculturation of the Muslim Immigrants in Korean Society, as the second year subject of the project on "Acculturation and Adaptation of Immigrant Muslims in Korean Society: Coexisting with Koslims in a Multi-Cultural Society". The main purpose of this paper is to explore the Muslim immigrants` intermarriage with the Koreans and their settlement in the Korean society. To be sure, the growing number of foreign brides and bridegroom are one of the important social issues in the Korean Multi-cultural debate. To investigate the intermarriage situation efficiently from the various muslim immigrants, this study divided the muslim in Korea into five categories; Arab Muslims, non Arab Middle East Muslims, Central Asian Muslims, South Asian Muslims, and South East Asian Muslims. In order to outline the Muslim intermarriage status in Korea, this research has employed various statistic data as qualitative method. However this study was done mainly through field research using survey and a face-to-face interview to explain the peculiarity of the different Muslim communities` intermarriage trend in Korea. This study is one of the first to provide information about the intermarriage trend and the situation of the Muslim immigrants in Korea.

무슬림 선교전략 : “30일 역라마단 기도운동”

정흥호 ( Chong Hung Ho ),노규석 ( Rho Kyu Suk ) 한국복음주의선교신학회 2018 복음과 선교 Vol.43 No.-

1.3 billion Muslims around the world participate in Ramadan fasting for 30 days every year. As the interest about the Middle East has increased recently, understanding of Islamic religion and culture has increased, but research on the Ramadan fasting, the largest religious event of Muslims, is hardly done in Korea. Since 1992, evangelical churches around the world and mission organizations have been carrying out the “30 days of Prayer for the Muslim during Ramadan” as part of a missional intercessory prayer movement for Muslims and the effort to understand the Islamic world during Ramadan fasting. Today, more than 30 million Christians from 30 countries participate in this intercessory prayer movement. However, despite the fact that the “30 days of Prayer for the Muslim during Ramadan” is a worldwide prayer movement, the result of its 26 years history has not been academically studied yet. The fact that there has never been a single paper published in domestic journals shows the need for such research. In this study, the author tried to understand the prayer movements of these two religions, Islam and Christianity by studying not only the Islam Ramadan fasting and the “30 days of Prayer for the Muslim during Ramadan” by Christian community but also the religious events in Ramadan of Islam and the features of Ramadan fasting and prayer. In addition, the author studied “30 days of Prayer for the Muslim during Ramadan” from the perspective of biblical viewpoint, spiritual warfare, and missional strategy. Also, while examining the changes in the Muslim world in the past 26 years, whether the “30 days of Prayer for the Muslim during Ramadan” has caused any spiritual changes in the Islamic world. Lastly it is studied whether this intercessory prayer movement has been effective as one of the mission strategies for Muslims in which Christians understand the Muslim world better and empower the intercession for Muslims. Through this study, Christians need to understand about the Ramadan as well as the movement of the “30 days of Prayer for the Muslim during Ramadan”

국내 무슬림 유학생 선교전략

정혜원 한국복음주의선교신학회 2023 복음과 선교 Vol.62 No.-

The increase in the number of Muslims in Korea, which is becoming a multicultural socialization due to the increase in migrants, has become a social issue. Muslims, in particular, tend to be perceived as objects of fear and wariness even by Christians, and are missionally marginalized among migrants. On domestic campuses, the number of Muslim students who voluntarily came to study from closed areas continues to increase. It is necessary to mission more actively with a strategy on how to mission them. This study examines the current status of Muslim students on domestic campuses and suggests that Muslim student missions are a strategic opportunity for world missions and campus missions for Muslims who have moved to opened areas to the gospel. The following strategies are presented for Muslim student missions suitable for the domestic campus environment. There needs to be a shift in the perception that Muslim students are also targets of campus missions. Campus workers should be developed as Muslim missionary resources through missionary education and field training based on Islam and Muslim understanding. Muslim student mission targets should meet individually, but ministers should strategically evangelize to a small group team. We need to have an attitude of respecting them and practicing the love of Christ, satisfying their needs such as learning Korean, and engaging in interactive evangelism to preach Jesus Christ. Through contextualized evangelism through dialogue, we should provide wise answers to Muslims' questions, testimonies of a personal relationship with God, and biblical narratives that are similar to the Qur'an, and so on. This should be done to suit the situation of Muslim students. 이주민의 증가로 다문화사회화되고 있는 한국 내 무슬림의 증가는 사회적 이슈가 되고 있다. 특히 무슬림은 그리스도인에게도 두려움과 경계의 대상으로 인식되는 경향이 있어 국내 이주민 중에서도 선교적으로 소외되는 대상이기도 하다. 국내 캠퍼스에 닫힌 지역에서 학업을 위해 자발적으로 온 무슬림 유학생들이 지속적으로 늘어나고 있다. 이들을 어떻게 대하며 선교해야 할지에 대한 대안과 전략을 갖고 보다 적극적으로 선교할 필요가 있다. 본 연구는 국내 캠퍼스의 무슬림유학생 현황을 살펴보고, 무슬림 유학생 선교가 복음에 열린 지역으로 이주한 무슬림을 전략적으로 선교할 수 있는 세계선교와 캠퍼스 선교의 기회임을 제안한다. 국내 캠퍼스 환경에 맞는 무슬림 유학생 선교전략을 다음과 같이 제시한다. 무슬림 유학생도 캠퍼스 선교의 대상이라는 인식전환이 이루어져야 하며, 캠퍼스 사역자들을 이슬람과 무슬림 이해에 기초한 선교교육과 현장 훈련을 통해 무슬림 선교자원으로 발굴, 개발해 나가야 한다. 무슬림 유학생은 개별적으로 접촉하되 사역자들은 소그룹 팀 선교 전략으로 관계전도를 해나가야 한다. 그들을 향한 존중의 태도와 그리스도의 사랑을 실천하며, 한국어 공부 등의 필요를 채우며, 예수그리스도를 전하는 대화식 전도가 필요하다. 대화를 통한 상황화 전도를 통해, 무슬림의 질문에 대한 지혜로운 대답, 하나님과의 인격적 관계의 간증, 꾸란과 유사성을 지닌 성경 내러티브 내용 등으로 무슬림 유학생 상황에 맞게 전략적으로 전도해 나가야 할 것이다.

고려말 回鶻人의 귀화와 이슬람의 한반도 등장

김정위(Jongwee Kim) 백산학회 2011 白山學報 Vol.- No.91

The Koreans in the last period of the Koryo Dynasty(918-1392) subordinated under the Mongol empire were forced to have lived for a century long with the small number of two foreign elements, namely Mongols and Uighurs, whose cultures and languages were much different. In the period the influences of the dominant Mongols were clearly recorded and accordingly remained clear even now, but those of the Uighurs who accompanied the Mongols as assistants of the administration to the Korean peninsular comparatively left their presences dimly behind in the history of Korea, not easy to find out. Most of the Uighurs were also Muslims, but some of them werenot. As a result, there were some confusions for the Koreans to clearly distinguish the Uighurs from the Muslims. In general, the editors of the official history book, entitled Koryosa(高麗史) mentioned distinctly the two terms; the Uighur and the Muslims. However, some statements of the book are sometimes obscure, especially in the designation of some Muslims(回回), who were not surely known to be the Uighur. For example the Muslim A-sil-mi-ri(回回阿實迷里) at the article of the leaf month of March, 1276(King Chungryol 2)and Kim-bi-hoe-hoe(金鼻回回) at the article of November, 1387(King Shinwoo 13). The racial origin of the former was not clearly mentioned in the book and the other sources. That of the latter was certainly Korean, but recorded as a Muslim. Recently a plenty of the Korean modern translations of the classical works in the period including the Koryosa have been published with notes. And lots of secondary books authored by the modern scholars also followed up. The interpretations by the translators and the explanations by the scholars usually regard the Uighurs as the Muslims and vice versa without showing any further proofs. There are the two figures, namely Chang Sunryong(張舜龍) and Seol Son(偰遜), representing respectively the Muslims and the Uighurs in the period. The forefathers of the former was originated from the Muslim majority region of China, namely Sozhou(韶州) of the province Guangzhou(廣州), south to the lake Dongting(洞庭湖), which do not belong to the Uighur majority area. He, therefore, is surely regarded as Muslim, but not as Uighur. But it is impossible to prove it because of lack of materials available on his forefathers. The Chinese home of the latter’s forefathers is Gouchang(高昌), Sinzang (新疆省) of China, once the capital region of Kara Khoja Buddhist Kingdom(860-1339). According to the history of his family, his fifth forefather(五代祖) left the region to take a post under the Mongol empire, long before the fall of the kingdom from the Muslim west. It is, thus, certain that he is not a Muslim, but a Uighur. Both of them, Chang Sunryong(張舜龍) and Seol Son(偰遜), were, later on, naturalized in the Dynasty. The meaning of the naturalization at that time was quite different from that of the modern days. That was just to change the typical style of the original personal name in their respective home country into that of the adopted country, while this meant to change the nationality of one country into that of another country. In detail, the former was to change his name of Samga(三哥) into Chang Sunryong, while the latter did not change his name written in Chinese characters at all because the Korean type of name was exactly the same as the Chinese one. Most of the naturalized Koreans seemed to put on the clothes of their old country or Korea as they will, just after the change of their names. But the Muslims had attached to their traditional clothes, even after their naturalization in Korea. They were, later on, forced to wear the Korean ones according to the edict of King Sejong(1418-1450). Most of the prominent personalities in the Period such as kings, ministers had usually two kind of names, Korean and Mongolian.

영국과 독일의 무슬림 인구의 현황과 이주민 정책

김대성 ( Dae Sung Kim ) 한국이슬람학회 2010 한국이슬람학회논총 Vol.20 No.2

The fact that Islam is the second largest religion in Europe is the result of relatively recent immigration processes. From the Mid-20th Century, Europe received continually most of its immigrants including Muslims from Middle Eastern and North African states. Migrants of Muslim origin arrived in large numbers as a complement to the labour shortage in Europe. At present more than 23 million Muslim immigrants and their descendants live in Europe. Europe`s Muslim population is very diverse. Germany, with up to 3.5 million, is home to the second-largest group of Muslims in Europe including especially Turkish Muslims. The number of migrants from Muslim countries rose from 2 million in 1990, to 3,5 million in 2002 in Germany. United Kingdom has the third-largest group of Muslims in Europe with 1.6 million who came mostly from Southeast Asia, especially Pakistan and Bangladesh and India which were the British colonies. Nowadays migration workers increased to find a better job in European countries. The receiving countries would try to solve the problems which migration workers will face to adapt themselves to the new circumstances. European states have taken very different approaches from assimilation policy, integration, and multiculturalism policy. As a result of the events of New York(11/9, 2001), Madrid(14/3, 2004), in London(7/7 and 21/7, 2005), European governments began to consider changing the direction of immigration policy of their countries. In this context of high security awareness, the existing models of immigrant integration and the accommodation of Muslim minority claims are questioned. For example, the British Government is tempted to adopt assimilationist approaches to counteract what they perceive as a failure of their former multicultural policies. It is meaningful to research the situation and character of Muslim immigrants in Europe, the organizations of Muslims, and the policy of Europe for Muslim immigrants.

이주 무슬림의 한국 사회 정착에 대한 선교적 고찰

김영남(Kim, Young-nam) 한국선교신학회 2009 선교신학 Vol.21 No.-

Migration is one of the global aspects in these days, which leads people to the cross-cultural experiences. In the religious perspectives, migration will impact on statistics of believers in the world religions in the areas and give opportunities of propagation to each religion. Korean society is facing to challenges of immigrants, especially from the Islamic world because of their unique religious culture. There are, however, not many scholars to research on immigrant Muslims in Korean society who mount up to almost 15% of the total immigration population. Many countries in the Europe are struggling with muslim immigrants. Europe had experienced muslim immigrants in Spain where muslims had ruled from 711 until 1492. At that time the christians in the west had responded in various ways to the challenges of the muslims. It can be called a paradigm of coexistence, rejection, confrontation, and mission with love. These days West countries facing the challenges of muslim immigrants are seeking the solutions of the social problems which are happened by muslim immigrants’s unique religious culture. Korean society also faces to the same problems. Actually Korean society had experienced Arabian people or muslims since Tongil Shinlla through Goyreo and Chosun dynasties, but they were not religious. The small religious group that had started by Turkish soldiers in 1955 has developed to an influential religious group backing up by oil power. Korean economic growth brought workers from Islamic countries since the late of 1980’s. According to researches about muslim immigrants in Korea, most of muslim immigrants are classified into three status like as worker, student, and business man. Muslim immigrants form social networks centering the mosques and Islamic centers which function shelters as well as religious roles for them. Muslims live together area near the workshops and opened prayer places for their religious lives. The most difficulty that many muslims have in adjustment to Korean society is religious matter. There are over 60 mosques and Islamic centers, which almost consist of immigrants. One of the serious problems that muslim immigrants bring out is that muslims seduces Korean women into the marriages to get the visa in spite of having wives in their home countries. Korean christians consider this matter as a strategy of Islamization. We, however, must deal with this problem in social approach to avoid religious conflict. That which categories of assimilation, integration, separation, and marginalization muslims would belong to depends on our attitudes toward them. Christians show mostly two reflexactions to muslim immigrants in Korea: 1. Muslim's residence in Korean society is one of ‘Dawa’ strategies. This view can be accepted in terms of that all religion intends to propagate. In fact, most of muslims who are in Korea play roles of Islamic missionaries and Korean muslims who were students in Islamic countries now are initiating spreading the Islam in Korean society through academic activities. But this view might bring forth hostility and aggressiveness to others. 2. Muslim’s residence in Korea is an opportunity for Christian mission. This view suggests that the centrifugal mission should shift into the centripetal mission to immigrants muslims. Many Korean churches have ministered to immigrants, but make a lot of mistakes rather than bearing fruits because of lacks of understanding about the muslim society and the Islam. Concludingly this paper gives some proposals in the face of muslim's presences in Korea society. First, Korean church should recover the nature of the church. And christians should be letters of the Christ to the muslims. Christians should offer motives for muslims to ask what is hope in christians, give the answer.