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.

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.

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.

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.

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.

인도영화에 나타난 무슬림의 이미지 변화

이은구(Lee, Eun-Gu) 한국외국어대학교 인도연구소 2011 남아시아연구 Vol.16 No.3

본고는 인도영화에서 무슬림의 이미지가 시대의 흐름에 따라 어떻게 변해왔는지 분석하고자 한다. 인도의 복잡한 정치적?문화적?종교적 역사 속에서 이슬람의 의미와 가치, 무슬림의 역할 그리고 이들의 이미지가 영화에 어떤 모습으로 반영되어 나타나고 있는지를 살펴봄으로써 이슬람과 인도 내 무슬림에 대한 올바른 인식을 확립하고자 한다. 1950-60년대 인도영화에는 인도아대륙에서 인도-이슬람 문화의 주역인 무슬림들이 인도영화에 지대한 영향을 끼치면서 이들이 향유하는 문화가 주된 배경과 테마로 등장하였다. 이 시기의 무슬림 등장인물들은 대부분 왕, 귀족 또는 봉건 지주들로서 인도 무슬림들의 풍부한 문화 전통이 그대로 그려지고 있다. 그러다가 1970년대에는 오히려 향락에 빠져 타락한 무슬림귀족의 모습이 그려지면서 이슬람의 화려한 귀족문화의 배경이 평범한 일상의 삶으로 바뀌었다. 그리고 화려한 이슬람 귀족문화는 영화의 주류에서 주변부로 밀려나 외면받기 시작했다. 1980년대 이후에 인도영화는 무슬림을 지하세계의 테러리스트, 악당 그리고 부랑자 등 매우 부정적인 이미지로 묘사하였다. 1990년대 이후에는 성전(聖戰)을 위해 테러를 일삼는 비이성적인 무슬림의 이미지가 강하게 부각되었다. 인도영화에서 무슬림 이미지의 이러한 변모는 1971년 제 3차 인-파 전쟁, 1980년대부터 본격화된 종파 분쟁, 1990년대 힌두민족주의의 발흥과 같은 주요 사건과 무관하지 않으며, 인도영화에서 무슬림 캐릭터의 점진적인 몰락은 인도 사회에서 무슬림의 위상변화를 암묵적으로 대변하고 있다. 이슬람에 대해 편파적으로 왜곡된 시각이 만연한 가운데 2010년에 개봉된 ?내 이름은 칸?은 그동안 인도영화가 보여 온 무슬림에 대한 비방과 경멸의 고정관념을 깨뜨리고 이슬람 문화에 대한 편견과 오해에서 벗어날 수 있는 전기를 마련해주었으며, 무슬림 사회에 자신감과 용기를 심어주었다. This paper aims to study the changing image of Muslims in Hindi Cinema according to the passage of time. This will be helpful to understand Islam and Indian Muslims through the images and roles of Muslim and meaning and values of Islam which were reflected in Hindi Cinema. Indian Muslims who had taken the leading role of Indo-Islamic culture impacted on Hindi Cinema and there advanced culture became the main background and theme in the 1950?60. Muslim characters of these time were mostly a king, noble man and feudal landlord who have conveyed affluent cultural heritage of Indian Muslim. The background of Islamic aristocratism changed to the everyday life of common Muslims, moreover high cultivated Muslim portrayed corrupted one with pleasure in the 1970’s. Indian Muslims described to negative images such as a terrorist, gangsters and hooligans since 1980’s. Irrational Muslims= image of the terrorist for a holy war raised obviously 1990’s. The changing image of the Muslims in Hindi cinema is related with the third Indo-Pakistan war in the 1971, communal conflicts since 1980’s, rising of Hindutva in the 1990’s. The decline of Muslim characters means the changed status of Indian Muslim in Indian society. One-sided and distorted view on the Islam has widespreadly, while on the other ?My Name is Khan? provided the momentum to divert from existing concept on Islam. This film is significant on that point of implanting self-confidence and hope in the Muslim society also.

이슬람 선교 무슬림과의 의사소통 전략

공일주 ( Il Joo Kong ) 한국복음주의선교신학회 2008 복음과 선교 Vol.10 No.-

Joshua Massey classified Muslim attitudes about Islam into the M1-M9 spectrum. According to his theory, people disillusioned about Islam belong to M1-M3: M1 being High Disillusioned and M3 Low Disillusioned. He also labeled M4 as High Ambivalent and M6 as Low Ambivalent. Categories M7-M9 consisted of those who are content with Islam, ranging from M7 as low satisfaction and M9 as high satisfaction. Looking at how such a variety of Muslims, as above, receive the Christ-centered Community, the strongly religious Muslims (M7,M8,M9) never come near the traditional church, and only a few are saved through the contextualized approach. M1,M2 and M3 Muslims dislike the C4 and C5 types of approaches as classified by John Travis, and often show disapproval with the contextualized approach of C4 and C5. Many of them were saved through Christ-centered community (C1,C2,C3). As for the M4,M5,M6 Muslims, hardly any of them have been saved because they are pluralist Muslims who don``t feel the need to convert. In order to communicate with various kinds of Muslims, it is necessary to find ways to communicate with Muslims who are posed in different situations. Bible-based communication is suggested for M1,M2,M3 Muslims. And for M7,M8,M9 Muslims, we can make use of verses in the Qur``an as a bridge to the Bible, or preach the Bible directly. Lastly, since M4,M5 and M6 Muslims are pluralism-oriented muslims, we can approach them through God``s love. Both traditional and contextual models are needed for the three approaches above. In order to be most effective, Missionaries and Churches should concentrate on one model; there is a need for convergence on a few key issues. The limited success of the traditional model should not be wielded as a club against the contextual model and vice versa. Most Muslims believe that Allah of Islam and God of Christianity are the same. Evangelical Christians say that Allah and God are different based on the Bible, but when preaching to Muslims, a different approach must be used. In the contextualized approach towards Muslims, more weight should be placed on the similarities ―the common grounds―than the differences. Most Muslims of today don``t read the Qur``an so there are many who do not even know the meaning of Qur``anic verses. If one converses about a doctrinal topic, a debate is bound to break out, and thus rather than taking a doctrine -centered approach from the beginning, one must take different approaches depending on the person. In 2007, Woodberry, Shubin and Marks conducted research on 750 converts from Islam(Why Muslims Follow Jesus: The results of a recent survey of converts from Islam). According to this research, one of the reasons why Muslims converted to Christianity was that they believed Jesus by observing the lives of Christians. Also, the Christian emphasis on God``s love and their intimacy with the Father in Heaven was a critical factor in their decision to convert. Muslims find it difficult to accept Allah as the Father in Heaven because their doctrine of God dictates that man and Allah cannot have similar attributes. If stories of the Bible are used to communicate God``s attribute that also exists in Allah, then Muslims will be able to reach a clearer understanding of the doctrine of God present in the Bible. For communication with Muslims, the content of the Book of Luke is most familiar to Islamic culture compared to other Books of the Bible. Hence, Luke Chapter 15 could be used to emphasize the intimacy with God the Father. In order to preach the gospel to Muslims, comparative research is necessary to better understand Islam and Christianity. Such topics as the nature of man, unity of God, crucifixion of Christ and distortion of the Bible must be studied. Comparative research allows for enhanced understanding of Muslims`` theological thinking and their world view. Thus, when teaching the Bible to Muslims, these essential topics are deliberated and western theology, which contains elements of western culture, is avoided. Dudley Woodberry stated that most missiologists are ready to use Islamic religious rituals and terminology with converts because many Muslim converts are offended by the Christian service and profess discomfort with using Christian terminology. If the Church endorses the Insider Movement as the ultimate goal for the fulfillment of the Kingdom of God, then the answer must be sought in the Bible. Charles Kraft is a scholar who upheld dynamic equivalence communications and advocated for Christian Communication within Islam that is based on the Qur``an and the Torah and Injil. In his book “Building Bridges: Christianity and Islam”(1997), Lebanese Fouad Elias Accad introduced a specific methodology for preaching the gospel to Muslims through use of the Qur``an, and Don McCurry declared that I do not hesitate to use the Qur``an as a starting point to introduce the topic of Jesus Christ.. When preaching the gospel to a Muslim, one should read a key verse in the Qur``an with him/her, then proceed to a key verse in Torah to clarify the topic and to clearly portray the message in the Bible. At this point, the verse of the Qur``an only functions as a bridge, and it is through the Bible``s message that the truth is conveyed to the Muslim. Therefore, a missionary for Muslims must have the minimum theological knowledge to carry out discipleship training in the local language. Also, disciple literature must continuously be developed according to the region``s specific circumstances. Contrary to what was mentioned above, there is a method in which only the Qur``an is used to present the gospel. First of all, one shares that Al-Masih who appears in Surah 4:17 and Surah 3:45 is Kalimah min Allah(a word from Allah).

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.

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.