Earticle

This paper explores the influence of Arab culture on the culture of Bugis-Makassar, the two major ethnic groups in South Sulawesi, Indonesia, particularly after their Islamization in the early 17th century. The paper argues that since then, the on-going process of Islamization in the region has also brought a continuous flow of ideas and cultural practices from Mecca to Indonesia by means of the hajj pilgrims, Arab traders, and the establishment of Islamic educational institutions that emphasized the teaching and use of Arabic language in education. These factors, among others, have facilitated a cultural inflow which enabled cultural practices borne of West Asia (Middle East) to be integrated into local customs and beliefs. The paper particularly depicts the most observable forms of Arabic cultural integration, acculturation, and assimilation into the Bugis-Makassar culture such as the use of Arabic in Islamic schools and religious sermons; the Arab-style dressing by religious scholars, teachers, and students; the wearing of the hijab (head cover) by women; and the change of people’s names from local into Arabic. By utilizing the historical and anthropological approach, this paper investigates this dynamic process of adaptation and integration of a foreign culture that first came through the Islamization of a local culture, exploring the role of an Islamic missionary and educational institutions in mediating and maintaining such cultural integration processes.

This paper explores the influence of Arab culture on the culture of Bugis-Makassar, the two major ethnic groups in South Sulawesi, Indonesia, particularly after their Islamization in the early 17th century. The paper argues that since then, the on-going process of Islamization in the region has also brought a continuous flow of ideas and cultural practices from Mecca to Indonesia by means of the hajj pilgrims, Arab traders, and the establishment of Islamic educational institutions that emphasized the teaching and use of Arabic language in education. These factors, among others, have facilitated a cultural inflow which enabled cultural practices borne of West Asia (Middle East) to be integrated into local customs and beliefs. The paper particularly depicts the most observable forms of Arabic cultural integration, acculturation, and assimilation into the Bugis-Makassar culture such as the use of Arabic in Islamic schools and religious sermons; the Arab-style dressing by religious scholars, teachers, and students; the wearing of the hijab (head cover) by women; and the change of people’s names from local into Arabic. By utilizing the historical and anthropological approach, this paper investigates this dynamic process of adaptation and integration of a foreign culture that first came through the Islamization of a local culture, exploring the role of an Islamic missionary and educational institutions in mediating and maintaining such cultural integration processes.

This article attempts to conduct preliminary comparative research on the Islamization and Buddhicization conversion narratives of Chinggisid Mongol princes. In current historiography concerning the Mongol Empire, the Islamization process and narrative traditions have gained much attention, as opposed to the Buddhicization narratives that have barely been discussed. This research aims to emphasize the similarity and shared elements between the Islamization and Buddhicization conversion narratives in the western and eastern halves of Mongol realms. By doing so, this study reveals that the tradition and practice of producing, elaborating, and circulating conversion narratives were not necessarily a phenomenon of the Islamic side of the Mongol world. Instead, from the Mongol imperial era on, they were indeed Central Eurasian-wide religious and social practices that embraced both the Muslim and Buddhist sides of the Mongol imperial realms.

Throughout its history, the region of the Middle East has been marked by significant religious transformations, including the processes of Christianization, Islamization, and Judaization. Jerusalem, as a city sacred to the main religions of the Abrahamic faiths, stands as a compelling case study for examining these processes, given its unique holiness and the historical confrontations among these religions in the region. This study introduces Jerusalem as a focal point for analyzing the dynamics of each of these processes, tracing the emergence of the first communities of Judaism, Christianity, and Islam within this city. Through this examination, the study underscores both the similarities and differences among these transformative processes that unfolded in Jerusalem. The historical timeline of these processes in Jerusalem reveals that Christianization was the earliest to be implemented during Roman rule, followed by Islamization in the Medieval age, and, finally, Judaization in the modern era, which continues to the present day. Each of these processes can be distinguished by two distinct stages of application in Jerusalem, each leaving its impact on the city's demographics, resulting in the dominance of the majority population associated with the respective religion. Moreover, these transformations were accompanied by significant shifts in language, reflecting the cultural changes that took place. In addition to demographic and linguistic shifts, this study delves into other similarities and differences, shedding light on the evolution of Jerusalem's religious identity. Jerusalem serves as an illustrative example for other cities in the Middle East that have experienced religious shifts primarily linked to the Abrahamic faiths, showcasing the complex interplay of history, religion, and culture in shaping the identity of these cities over time.

The relations between Christians and Muslims in the medieval ages witnessed serious disputes and conflicts which reached their utmost in the crusade wars. Throughout history, Muslim conquest changed many territories from Christian to Muslim states like Egypt and the Levant, where the Christian majority turned into a Muslim majority till the present time. In contrast, Sicily is one of the cases in which the Muslim majority turned into a minority after the fall of the Muslim rule of this island. This study compares the Islamization and Christianization of Sicily exploring the similarities and differences between the Muslim and Christian rule in actual practice, which would help for a better understanding of the strategies of both processes and their impacts on the relations between Muslims and Christians throughout history.

This paper aims to consider steps toward coexistence and increased understanding between Muslims and Christians in a multi-cultural society although conclusive solutions to unite the two communities is not possible. The content will cover the historical relationship and background of the conflict between the Muslim and Christian communities and recount the historical development and the characteristics of Islamization which was implemented under the supervision of the Malaysian government from the 1980s to the present. This paper will examine and analyze how Islamization has been harnessed for the purposes of the political parties, UMNO and the opposition party, PAS, as a means to a political Islam or social integration. Issues between Muslims and Christians and their respective opinions will be examined. Furthermore, the paper discusses the attitude of the government towards the conflict. The conclusion comments on the role of the government in Islamization, controversial issues and its effect on the relationship between Muslims and Christians in the context of contemporary Malaysia. This paper is an attempt to suggest better ways to those with different beliefs in understanding one another and to offer an analysis of the ways Islamic policies are being processed by Malaysian society.

본고는 필리핀 이슬람 교육의 발전과 2004년에 시행된 마드라사통합교육의 현황을 통하여 필리핀 이슬람화의 상황을 조명한다. 서구 식민지배 이후 필리핀 이슬람 사회의 마드라사는 정부의 인가 없이 사설로 운영되어 왔다. 최근 2004년에 이루어진 마드라사 통합교육은 이슬람 사회를 향한 필리핀 정부의 회유정책과 관련하여 1982년에 이루어진 마드라사의 인가에 따라 시행되었다. 마드라사 통합교육에 따라 공립학교에는 아랍어와 이슬람 가치관 수업이 삽입되었으며, 사설 마드라사에는 정부의 기초교육커리큘럼에 해당되는 과목이 개설되었다. 무슬림 학자들은 마드라사 통합교육을 필리핀 이슬람 사회의 이슬람화의 강화를 위한 기회로 여겼다. 따라서 이들은이슬람 과목 및 교과서 제작에 자신들이 자문위원으로 등용되기를주장했다. 한편, 학부모와 학생들은 무슬림 학생들의 미래를 위한 세속과목의 중요성을 보다 강조했다. 마드라사 통합교육은 당초 기대와는 달리 취학률의 하락과 이슬람 과목의 공식 커리큘럼 및 교과서의 부재와 같은 문제를 불러왔다. 특히, 열악한 환경에 처한 많은수의 마드라사가 미국과 호주와 같은 서구 기독교 국가의 원조를 받게 된 것은 무슬림 지도자들로 하여금 이슬람 교육의 세속화를 우려하도록 했다. 필리핀 이슬람 사회의 이슬람화와 관련하여 마드라사통합교육은 다음의 문제들이 지적된다. 첫째, 아랍어와 이슬람 가치관의 수업이 공교육에 삽입된 것은 이슬람 사회가 자체적으로 이루어낸 성과가 아니라 이슬람 사회를 통제하기 위한 필리핀 정부의 국가통합정책에 따라 시행된 것이다. 둘째, 이슬람 과목의 커리큘럼과교과서의 부재는 마드라사 통합교육을 시행한 필리핀 정부의 의도를 의심하게 해준다. 결과적으로 이슬람 교육과 관련하여 필리핀 이슬람 사회의 이슬람화의 실천은 필리핀 정부의 국가통합정책에 의존되어 있으며 제한적인 현실을 반영한다.

This paper investigates Islamization of the Philippines in thedevelopment of Islamic education, and more specifically in the issues ofintegrated Madrasah education implemented in 2004. The Madaris of thePhilippines have been privately governed in the Muslim community sinceWestern colonization. More recently, however, integrated Madrasaheducation was implemented in 2004 as a successive outcome oflegislation about Madrasah in 1982 according to the Philippinegovernments' appeasement policy toward the Muslim community. Thus,Islamic subjects of Arabic language and Islamic values were integratedinto the public schools and the secular subjects of the Basic EducationCurriculum into the private Madaris. Muslim scholars regarded theintegration as a chance to secure Islamization and emphasized their desireto play a leading role in developing curriculum for Islamic subjects andtextbooks. On the other hand, parents and students insisted that secularacademic skills should be prioritized to prepare Muslim learners for thefuture. However, the integrated education, contrary to expectations, resulted in such problems as decreased school attendance rates and acomplete absence of Islamic curriculum and textbooks. In particular, alarge number of substandard Madaris supported by America andAustralia caused tensions with Muslim leaders concerning thesecularization of Islamic education. The following issues regardingIslamization in the Philippine education sector are impacted by theintegrated Madrasah education. Firstly, inserting Arabic language andIslamic values into the public schools is not being accomplished by theMuslim community itself, but rather by the national integration policy ofthe Philippine government, which desires to maintain control over theMuslim community. Secondly, the absence of curriculum and textbooksfor Islamic subjects raises suspicion over the Philippine governments'purposes for implementing the integrated Madrasah education. Consequently, Islamization of the education sector in the PhilippineMuslim community is limited and dependent on the national integrationpolicy of the central government.

아랍세계는 정치적으로 불안정과 변동을 특징으로 하는 것으로 인식되는데, 이러한 일반적 인식과 달리 대다수 정권들이 장수를 누리고 정치적으로 ‘안정’되어 있다. 이 논문은 이러한 상대적인 정치적 안정이 1970, 80년대에 아랍세계 전반에 걸쳐 나타난 일련의 변화, 즉 경제개방과 민주주의 제도의 도입, 그리고 이슬람의 정치도구화와 밀접한 상관관계를 지닌다는 가설을 가지고 아랍국가들의 경험을 살펴보았다. 그 결과 독립 이후 아랍정권들의 주된 사회통합 기제였던 독립운동의 전통과 대 이스라엘 투쟁, 발전이데올로기를 대신해 이슬람과 민주주의가 신자유주의 노선 수행의 이데올로기적 자원으로 부상한 것을 알 수 있었다. 한편 이 두 요소가 사회통합의 기제로 작용한 배경에는 정치권력의 정당성의 갱신 및 정권 재창출과정을 통해 유력한 정치적 주체가 된 이슬람 세력과 시민사회 세력이 보여주는 국가와의 현실적, 논리적 친화성이 존재한다. 먼저 정치적 이슬람은 이슬람 비정부단체의 형태로 국가의 사회적 후퇴의 보조장치로서 기능하였고 민족적, 종교적 동질성 및 사회통합을 강조하는 등 새로운 형태의 민족주의의 성격을 지닌다는 점에서 정당성 위기에 빠진 정권들과 이해를 같이했다. 다른 한편 위로부터 이루어진 아랍세계의 민주화와 시민사회 현상은 저항운동의 약화수단으로, 정치권력의 세대교체의 기제로 작용하였고, ‘시민사회’ 개념을 중심으로 하는 정치논의 구도의 재편성은 국가와 지배계급에게 사회에 대한 책임회피를 정당화하는 이데올로기적 기능을 수행했다. 한편 아랍세계의 경험에서 우리는 현대사회에서도 종교는 사회통합의 세속적 기제들, 그리고 그 핵심주체인 국가와 접합되는 방식으로 사회통합 및 권력 정당화 기능을 지속한다는 보편적 함의를 도출할 수 있다.

본 연구는 2002년 집권한 튀르키예의 정의개발당이 2011년부터 전방위적으로 추진하고 있는 이슬람화 정책을 고찰하고자 한다. 이를 위해 본 연구는 먼저 튀르키예 근현대사를 다룬 문헌을 검토해 세속 공화국 튀르키예와 이슬람주의 세력 간 충돌의 근본적 이유를 설명한다. 그리고 정치 체제의 권위주의화와 튀르키예 사회의 이슬람화를 다룬 최신 이론들을 토대로 처음에 민주주의를 표방했던 정의개발당이 합법적⋅민주적 절차를 통해 영구 집권을 도모하는 권위주의 정당으로 변질해가는 과정을 소개하고, 이슬람주의 정당으로서 그 실체를 드러낸 후 정부 기관과 사회 각 분야에 강요하는 이슬람화 정책의 실상과 그 폐해를 비판적으로 분석한다. 이를 통해 본 연구는 정의개발당이 20년 넘게 집권한 결과 튀르키예 정치는 민주주의에서 권위주의로 역행하고 있으며, 정의개발당의 이슬람화 정책이 세속 국가 튀르키예 공화국의 정체성을 파괴할 뿐만 아니라 당권과 국가 권력을 손에 쥔 레제프 타이이프 에르도안 대통령의 일인 지배체제를 공고화하는 악순환으로 이어질 수 있음을 주장한다. 이 연구는 백여 년 동안 세속주의와 이슬람주의가 대립해 온 튀르키예의 사례를 통해 이슬람주의와 이슬람화가 지닌 문제점을 보편적 가치의 관점에서 국내 최초로 논의했다는 데 의의가 있다.

This paper aims to examine the Islamization policies that Turkey’s Justice and Development Party (AKP), which came to power in 2002, has been pursuing since 2011. To this end, this paper first reviews the literature on the modern and contemporary history of Turkey to explain the main reasons behind the conflict between the secular republic and Islamist forces. Then, based on the latest theories on the authoritarianization of the political system and the Islamization of Turkish society, this paper explores the transformation of the AKP from an initially democratic party to an authoritarian party, which seeks permanent power through legal and democratic procedures, and critically analyzes the Islamization policies it imposes on government institutions and various sectors of society. In doing so, this paper argues that as the Justice and Development Party has been in power for more than two decades, Turkish politics has regressed from democracy to authoritarianism, and that the party’s Islamization policies could lead to a vicious cycle that not only destroys the identity of the secular Republic of Turkey, but also consolidates the one-man rule of President Recep Tayyip Erdo?an who has seized the party and state power. This paper is significant in that it is the first in Korea to discuss the problems of Islamism and Islamization from the perspective of universal values through the example of Turkey, where secularism and Islamism have been at odds for over 100 years.

수피즘을 통한 인도네시아 이슬람화 과정 연구 - 수난 깔리자가의 이슬람 상황화 다와를 중심으로동남아시아의 대표적 도서 국가 인도네시아는 고대로부터 해양 교역의 중심에 자리하여 인도 문명과 중국 문명이 교차하는 곳이었다. 그리고 이슬람의 발흥과 유럽의 대항해 시대를 거치면서는 상업적 목적을 가진 무슬림과 기독교인들까지 도착하면서 매우 다양한 종교와 문화가 혼재하는 지역이 되었다. 그리고 이렇게 다양한 문화, 종교적 배경을 지닌 인도네시아가 단일 국가로서 세계 최대의 이슬람 국가가 된 배경에는 왈리 송오(Wali songo)로 불리는 아홉 명의 자와 이슬람 성인들의 정치, 경제, 문화적 방법을 통한 상황화가 중요한 역할을 했다. 그중에도 수난 깔리자가(Sunan Kalijaga)는 힌두·불교 문화의 신화와 가르침을 바탕으로 형성된 자와 문화와 전통적인 공연 예술의 방법 위에 수피즘의 가르침을 상황화 시키는 방법으로 자와 지역에 이슬람의 대중화와 자와 수피즘이라는 독특한 종교적 흐름을 이루었다. 그리고 이러한 배경으로 인해 인도네시아의 이슬람은 개방적이고 수용적인 성격을 유지 할 수 있었다. 수난 깔리자가의 문화적 상황화를 통한 다와(Dawah)의 방법론은 19세기 중엽, 중부 자와에서 사역한 콘라드 쿨랜(Coenraad Laurens Coolen)과 파울루스 토사리(Paulus Tosari)가 인도네시아 전통 그림자극인 와양 꿀릿(Wayang Kulit)과 전통 악기인 가믈란(Gamelan) 연주를 전도의 방법으로 활용하면서 기독교의 상황화 선교에도 영향을 끼쳤다. 비록 그 결과물은 힌두·불교 문화 위에 상황화된 자와 이슬람 위에 다시 기독교가 상황화된 형상이었지만 콘라드 쿨랜과 파울루스 토사리의 사역은 선교적으로 유의미한 결과를 가져왔다. 이 논문은 선교 현장에 있어서 상황화는 선택의 문제가 아닌 필연적이며 타종교가 먼저 사용한 상황화의 방법론을 연구하고 발전적으로 적용하는 것이 효과적인 상황화의 방법이 될 수 있음을 주장한다. 그러나 종교적 혼합주의 혹은 다원주의로 빠지지 않도록 선교사들과 선교학자들의 성경적, 교회사적, 그리고 선교학적 비판의 노력을 요청한다.

Study of the Islamization Process in Indonesia through Sufism : A Focus on the Islamic Contextualization Dawah of Sunan Kalijaga Indonesia, an archipelago nation in Southeast Asia, has historically served as a hub for maritime trade, where the civilizations of India and China intersected. With the advent of Islam and the European Age of Exploration, the region attracted Muslims and Christians for commercial endeavors, evolving into a multicultural and multireligious society. The backdrop of Indonesia's diverse cultural and religious tapestry evolving into the world's most populous Islamic nation was shaped through political, economic, and cultural means by nine Javanese Islamic saints known as Wali Songo. Among these figures, Sunan Kalijaga employed Javanese culture and traditional performing arts as conduits for teaching mystical Islam (Sufism), incorporating elements rooted in Hindu and Buddhist traditions. This contextualization facilitated the popularization of Islam in Java, giving rise to a distinct religious phenomenon known as Javanese Sufism. This inclusive approach contributed to Islam in Indonesia maintaining an ethos of openness and acceptance. In the 19th century, Coenraad Laurens Coolen and Paulus Tosari, operating in Central Java, utilized Wayang Kulit, a traditional Indonesian shadow puppetry, and Gamelan, a traditional musical ensemble, for evangelistic purposes. This method, which contextualized method of Sunan Kalijaga, influenced the missionary endeavors of Christianity. Although resulting in Islam being contextualized within Hindu-Buddhist culture and Christianity being recontextualized within Islam, Coolen and Tosari's efforts yielded significant missionary outcomes. This paper posits that contextualization is not merely optional but inevitable in missionary endeavors. It suggests that researching and progressively applying contextualization methodologies, as employed by other religions, can be an effective approach. However, missionaries and missiologists must continually evaluate these efforts through biblical, church historical, and missiological lenses to prevent the pitfalls of religious syncretism or pluralism.

In the Eastern Mediterranean, Jerusalem is a religious, geographical, historical and socio-cultural melting pot. Religiously, Jerusalem is the cradle of religion containing the holy sites of Judaism, Christianity and Islam. Geographically, Jerusalem is a bridge between Mesopotamian and Pharaonic civilizations and historically it was occupied by Persia, Hellenism, Rome, Byzantine, Arab Islam, and Turkic states in turn, and in modern times it was occupied by imperialist powers and after the Middle East war(Arab? Israeli conflict) it is now not a city of any country under international law. Jerusalem was a special place even for the Muslims who occupied it in the 7th century CE. The early qiblah of Islam was Jerusalem and the space connecting Muhammad and Allah was also Jerusalem. After the Muslims took Jerusalem, they tried to make it an Islamic city and that effort has been going on since the first Muslim occupation of Jerusalem in 637 CE. Based on the above historical facts, this research intends to analyze the process and efforts to Islamize Jerusalem by Islamic forces. Using Umar’s Assurance, I research the early military occupation process of the Muslim army and the efforts of the Muslim forces for the rule and assimilation of Dhimi in Jerusalem. Umar’s Assurance which the second orthodox Khalifa Umar signed to rule Jerusalem can be an important material for studying Muslims’ rule of occupied territories and Islamization. This research is also a study on the exchange of civilizations that analysis the ways of exchange among the heterogeneous cultural groups of and the ways in which they accept and assimilate different cultures.

The existence of ‘Berber’ has a very special meaning in the region. Even though they are the mainstream of the region, their existence has not received noticeable attention in history. Accordingly, Their cultural identity also has received only little attention. This is because Muslimized locals have been identified as “Arab”. Since the history of Sicily’s Islamization was also described or identified as “Arab”, the existence of Berber has not been noticed. In this study, we examine the origin of ‘Couscus’, a main food of Berber, and the inflow process into Sicily through Berber. Also, we would like to examine how Berber’s food remained in Sicily like other cultural traces. To this end, we need to look at the process of Berber’s inflow into Sicily. Through this study, we can find the existence of ‘Berber’, a subject that has not been revealed in history. In addition, through this fact, we will learn that the Sicilian Islamization process and the culture were created by more diverse subjects than expected. As a result, through the meaning of Couscous, we can learn that there are various subjects that have not been revealed in Mediterranean civilization.

최근 시리아의 내전 등으로 유럽으로 많은 난민 및 이주민이 몰려오면서 유럽인들은 위기감을 느끼고 있다. 더구나 2015, 16년의 난민들 대부분이 무슬림이라 곧 유럽이 이슬람화되지 않을까 두려워한다. 이에 유럽의 이슬람화가 될 것인가에 대하여 새로운 시각으로 보고자 한다. 첫째, 이주민 증가로 인한 유럽dl 이슬람화가 된다고 한다. 유럽 전체 인구 중에 유럽의 무슬림은 2010년 5.9%(1,900만명)이고 2050년이면 10.2%가 된다고 한다. 반면 2016년 전세계 무슬림은 세계인구의 23%인데, 2050년에는 30%가 된다. 이렇게 전세계와 비교할 때 유럽이 곧 이슬람화된다고 말할 수 있겠는가? 둘째, 출산율로 인한 유럽이 이슬람화가 된다고 한다. 2050년까지 유럽의 무슬림이 10.2%가 될 수 있는 조건은 이들 무슬림들이 그들의 고향에 살던 지역만큼의 평균출산율 5.0~8.0명을 가정할 때이다. 그런데 2005~2010년 유럽의 무슬림의 출산율은 평균 2.2명이다. 그리고 2050년에는 1.8명이 된다. 그러므로 2050년까지 유럽의 무슬림이 10.2%될 전제조건에 30%에도 못 미친다. 그러므로 2050년까지 유럽의 무슬림은 7.3%로 세계 무슬림 30%에도 훨씬 못 미친다. 셋째, 유럽의 다문화 정책에 녹아나지 못하면서 이슬람의 게토화가 되고 있다. 이들은 동질집단(Homogeneous Unit, HU)으로 모여 살면서 유럽의 기독교 문화와 동떨어진 이슬람문화를 형성하면서 게토화(ghettoize)되고 있다. 그래서 오히려 그들은 고향으로 돌아가고 싶어한다. 넷째, 유럽의 이슬람화에 대한 유럽인들의 생각은 유럽의 무슬림의 이슬람화된 생활방식에 대해 마치 석기시대 사는 것과 같다고 한다. 이렇게 유럽인에게는 점점 이슬람 공포증 혹은 이슬람 혐오증, 즉 이슬라모포비아(Islamophobia)가 더 심화되어 가고 있다. 즉 반무슬림주의(Anti-Muslimism)가 더 팽배해졌다. 이렇게 하나님은 유럽을 이슬람화 시키지 않는다. 다만, 유럽의 무슬림을 유럽인의 가시로 쓰신다. 역사적으로 보면 유럽의 이슬람화는 이슬람국가가 유럽을 무력으로 정복하지 않는 한 영원히 이슬람화는 되지 않았다. 그런데, 지금 유럽은 지금의 이슬람 국가보다 모든 면에 선진화되어 있다. 이런 유럽의 무슬림은 선교적으로 새로 다가온 우리의 이웃이다. 이에 한번도 경쟁관계(십자군, 식민지 등)에 있지 않았으며 문화적으로 가까운 한인교회와 한인선교사가 이 유럽의 무슬림을 우리의 이웃이요 형제로 다가가자.

Recently, many refugees and immigrants flocked to Europe due to the civil war in Syria, and Europeans feel a sense of crisis. Moreover, since most of the refugees in 2015 and 2016 were Muslims, Europeans are fearing that Europe will become Islamic. I would like to raise an argument against whether Europe will become Islamic. The first statement is that Europe is becoming Islamic due to the increase of immigrants. Among the total population of Europe, Muslims are 5.9% (19 million people) in 2010 and expect to become 10.2% in 2050. In 2016, worldwide Muslims are 23% of the world's population, and will become 30% of the world's population by 2050. Can you say that Europe is soon becoming Islamic compared to the rest of the world? Second opinion is that Europe is becoming Islamic is due to fertility rates of Muslims. By 2050, European Muslims can be 10.2%, assuming that these Muslims have an average birth rate of 5.0 to 8.0 as much as that in their hometown. In 2005 ~ 2010, European Muslims had an average fertility rate of 2.2, and by 2050 it is expected to be 1.8. Therefore, by 2050, the Muslims in Europe will be less than 30% under the precondition of 10.2%. Thus, by 2050, Muslims in Europe are 7.3%, far less than 30% of the world's Muslims. Third, European Islam is not melting into European multiculturalism due to its ghettoization. They are ghettoized living in a homogeneous groups and forming an Islamic culture that is separated from European Christian culture. So they rather want to go their hometown. Fourth, Europeans' idea of Islamic way of life is the same as living in Stone Age. As a result, Islamophobia is becoming more and more intense for Europeans. Anti-Muslimism became more prevalent. In this way, Lord does not Islamize Europe. However, He uses European Muslims as a stimulus for Europeans. Historically, Europe has not been Islamized unless Islam states conquer it with force. However, Europe is advanced than Islamic countries in all aspects: economic, military, etc. These European Muslims are new missionary neighbors. Therefore, I suggest for Korean churches and missionaries who have never been in competition, friendly, respectful, and community-oriented, and close to Asian culture, to go closer to European Muslims as brothers and neighbors.

This work is to explore some aspects of Islamization in perspectiveof traditional Malay legal system. In particular, it attempts to demisethe ambiguity of Islamization in Malay World including MalayPeninsula to a certain degree. For the aim, in the first place, this study examines the origin anddevelopment of Malay customary laws, such as adat Perpatih and adatTemenggong before the coming of Islam in Malay Peninsula. Secondly, it surveys the impact of Islam on the traditional Malaylegal systems in Malay Peninsula including Melaka, Pahang, Kelantan,Trengganu, Johor and their transformation after the coming of Islam. Based upon these examinations in perspective of legal history, thisstudy makes a conclusion as follow: Islamization in Malay Peninsula,which started at Melaka in the beginning of the 15th century, had beengradually and unforcefully progressed in accordance with the attitude ofrakyat(people)of each negeri(state) toward the religion. For its generalestablishment in that society, the Islamization took more than 500 yearsat least. And this process is still ongoing phenomenon in that area.

Itaewon district is a unique place of daily life in Seoul. As the earliest multi-cultural space gathering Koreans and foreigners all the way, Itaewon have been windows to breathe global change and new fashion. Since the Korean Independence, in particular, with the establishment of US army base in Yongsan-gu, Itaewon became a place of entertainment for US army and shopping area of imported items for Koreans. Moreover with the opening of Seoul Central Mosque in Hannam-dong in 1976, Itaewon became more exciting area coexisting two different culture of America and Islam. As the place for shopping, tourism, entertainment, English speaking, Muslim meeting, disorder of night, the image of Itaewon was intensified. From 2000's, we witnessed a dramatic change in Itaewon from American image culture to Islamic culture. The moving of US army base to other place and the huge influx of Muslims change the traditional function and image of Itaewon. Many bars and liquor shops are closed, instead Muslim restaurants and halal shops occupied the empty shops. Along the street of Itaewon Fire Station to Mosque, more than 20 Muslim shops opened and do dynamic business. Around Mosque, with new Muslim settlers from Pakistan, Bangladesh, Niigeria, and Indonesia, Muslim town is under establishment. These sudden changes, of course, make a great influence to native Korean settlers of and Korean visitors to Itaewon. As a melting pot of three different culture-Korean, American, Islamic, current situation and future prospect of Itaewon give extraordinary concern to many researchers. Through such anthropological approaches as intensive interview and participation observation, this article is designed to survey the reaction of Islamization process of Itaewon from three other parties-native settlers, immigrant Muslims, Korean visitors.

본고에서 언급하는 ‘마그레브’ 혹은 ‘이프리키야’는 이슬람문화권이라는 이유로대개 아랍·이슬람 중심으로 설명되거나 이해되었다. 이는 ‘동일성’의 논리에따른 것으로 지역 이해에 대한 여러 왜곡 현상을 불러왔으며, 흔히 서구중심주의와도 같은 맥락에서 이해할 수 있다. 본 논문은 ‘동일성’으로 귀결되는 ‘이프리키야’ 이슬람의 시칠리아 정복 과정에서 거의 언급되지 않는 베르베르인의 역할에 대해 살펴봄으로써 ‘동일성’의 논리를 극복하고, 지역 문화와 문명 교류의다양한 가능성을 모색하고 있다. 익히 알려진 바와 같이 시칠리아는 지중해에서 기독교와 이슬람이 대결 국면을형성했던 곳이며, 중세시대 이 지역은 이슬람의 땅이기도 했다. 이슬람의 정복과정은 아글라비드 왕조를 전후하여 파티마 왕조기에 접어들며 완성되었지만, 그 과정은 순탄치가 않았다. ‘이프리키야’에서 아랍과 베르베르, 베르베르와 베르베르, 이외에도 이슬람 종파 간의 대결이 시칠리아 정복을 지지부진케 했기 때문이다. 이 와중에서 시칠리아의 이슬람화에 지대한 영향을 미친 베르베르에 대한 역사적 평가는 거의 전무하다. 본고에서는 시칠리아 이슬람화 과정에서 전개된 ‘이프리키야’의 상황과 베르베르인이 시칠리아 정복에 참여한 여러 배경 등을 살펴봄으로써 아랍 주도의이슬람화가 아닌 이슬람화한 여러 베르베르 부족 주도의 이슬람화였음을 여러문헌과 이프리키야 현지 조사 연구 내용 등을 토대로 살펴보고 있다. 이를 통해‘주변부’에 있던 베르베르인의 역할, 나아가 이들이 지중해와 아프리카 문명을어떻게 연결시켜갈 수 있었는지를 가늠해볼 수 있다.

The "Maghreb" or "Ifriquiya" mentioned in this article was often described or understood mainly in the Arab and Islamic areas because it is within the Islamic culture. This is based on the logic of 'identity', and it has led to various distortions of regional understanding. It can be understood in the same context as what is commonly called Eurocentrism. This study aims to explore Berber's role, which is rarely mentioned in the Sicilian conquest process, and it results in 'identity'. This type of research seeks to overcome the logic of 'identity' and explore various possibilities for exchange of local culture and civilization. It is well known that Sicily was the site of a confrontation between Christianity and Islam in the Mediterranean, and in the Middle Ages, this area was also a land of Islam. The Islamic conquest process was completed before and after the Agrabid dynasty, entering the Fatimid dynasty, but the process was not smooth. This is because the confrontation between the Arabs and Berbers, Berbers and Berbers, and other Islamic sects in "Ifriquia" slowed the conquest of Sicily. In the midst of this, there is little historical assessment of Berber, who has had a profound impact on the islamization of Sicily. This study examines the situation of "Ifriquia" in the process of islamization in Sicily and various backgrounds of Berber's participation in the conquest of Sicily. Thus, based on a number of related literatures, surveys, and research studies, this study can examine the fact that the conquest of Sicily and islamization were led by several Berbers rather than Arabs. Through this study, we can infer the role of Berber in the "periphery" and how they were able to connect the Mediterranean and African civilizations.

Turkic literature (Turk Edebiyatı) is a long-standing common cultural heritage shared by Turkey and the countries of Central Asia based on oral traditions. In Turkic culture, oral traditions are not only the literary poetry of rhyme and rhythm but are also the basis for modern folk songs, funeral songs, plays, games, and the like. Prior to Islamization, oral literature was conveyed by shamans (Kam) in religious rituals (dinitoreni), festivals (?olen), hunting ceremonies (sı?ır), and rites of passage, based on celestial thought and shamanism. The shaman was a political leader, priest, artist, therapist (doctor), and mentor; in other words, he(she) led the tribe, of which he(she) was the focal point. As Islam gradually consolidated its power in tribal nations, the original functions of shamans weakened. The shaman was later transformed into an ozan, performing only some of the functions of a bard, storyteller, and narrator. As literature has passed through the era of mythology, which has a shamanic nature, recording history in mysterious terms, an era of literature functioning only in the artistic realm has arrived. Oral traditions have subsequently been written down and passed down, as with the changing process of oral literature. Pre-Islamic Turkic oral literature reflects the Turks' view of the universe, the world, humans, life, and death, and is a valuable resource for examining their faith, tradition, and customs. More specifically, before the arrival of Islam, celestial thought (Goktanrıcılık), shamanism, totemism (wolf, deer, eagle, etc.), animism, Buddhism, and Manichaeism had considerable influence on the Turkic tribes. In particular, the Turks' main beliefs (animism) were principally beliefs in natural spirits, along with ancestor worship (atalar kultu). The objects of worship include the sun (gune?), moon (ay), stars (yıldızlar), planets (gezegenler), yer-sub (god of mother earth, god of nature), fire (ate?), water (su), mountains (orman), trees (a?ac), land (toprak), stones (ta?ve kaya), and the like. This traditional belief influenced the whole nomadic life and was incorporated into the oral literature through the magical power of the language. As such, oral literature is at the heart of Turkic culture. Therefore, understanding their oral literature will help us understand their culture and literature, while giving us further insight into the multicultural aspects of modern society.

전 세계적으로 이슬람 인구는 빠르게 성장하고 있다. 1930년에 전 세계인구가 20억 명이었을 때, 이슬람 인구는 2억 3백만 명으로서 전 세계인구의 10.2%였으나 2023년 전 세계인구는 80억 명인데 이슬람 인구는 20억 명으로서 전 세계인구의 25%가 되었다. 지난 93년 동안 전 세계인구가 4배 증가할 때, 이슬람 인구는 약 10배 증가했고, 인구대비로는 2.5배 빠르게 성장하였다. 한국에도 다문화, 다인종, 다종교 사회가 되면서 외국인 인구가 200만 명을 넘었고 이슬람 인구도 성장하고 있다. 따라서 이슬람과 함께 공생한다는 것이 어떤 것인지 진지하게 배워야할 때가 되었다. 역사 속에서 이슬람과 기독교는 사랑의 화합의 관계는 아니었고 오히려 긴장과 갈등의 관계로 점철되어 왔다. 한국에서 기독교와 이슬람과의 만남이 파국으로 치닫지 않기 위해서는 바른 역사이해가 전제되어야 한다. 본 연구는 이슬람이 확장과 비잔틴 제국이 이슬람화된 원인을 고찰하였다. 이슬람의 확장에 대해서는 첫째, 무함마드의 죽음과 이슬람의 성장, 둘째, 십자군 전쟁, 셋째, 콘스탄티노플의 멸망을 고찰하였고, 비잔틴 제국이 이슬람화된 원인은 첫째, 비잔틴 제국과 페르시아의 오랜 전쟁, 둘째, 기독교 이단자들의 이슬람과의 협력, 셋째, 이슬람의 딤미 제도, 넷째, 십자군 전쟁의 여파, 다섯째, 동서 로마의 분열에 대하여 고찰하였다. 기독교와 이슬람이 과거와 같은 불행한 역사를 되풀이 되지 않기 위해서는 과거의 역사를 통해서 지혜를 얻고 이를 바탕으로 미래를 준비해야 한다.

Across the globe, the Muslim popularity is rapidly growing. In 1930, the coverage for Muslim population was 230 million, a 10.2 percentage out of the 2 billion world population. As of 2023, the coverage for Muslim population is 2 billion, which covers 25 percentage of the 8 billion world population. Over the past 93 years, the world population has increased 4 times the previous number, while the Muslim population has increased 10 times the previous number, showing a 2.5 times faster growing rate than the world population. As Korea became a multicultural country, it exceeded 2 million number in foreign population. This includes the Muslim population, where it is still constantly increasing today. Thus, the time to learn what it means to understand each other has now came. Historically, Islam and Christianity have not been in a harmonious relationship, but rather punctuated with tension and conflict. For Korea to ensure its encounter with Christianity and Islam does not lead to disaster, a proper understanding of history is imperative. This study examines the reasons for the expansion of Islam and the Islamization of the Byzantine Empire. The expansion of Islam is studied in terms of: 1 Death of Muhammad and the growth of Islam 2 The Crusades; 3 The fall of Constantinople. The reasons for the Islamization of the Byzantine Empire are explored in terms of: 1 Prolonged war between the Byzantine Empire and Persia; 2 Cooperation between Christian heretics and Islam; 3 Islam's Dhimmi system; 4 Aftermath of the Crusades; 5 Division between East and West Rome. For Christianity and Islam not to repeat their unfortunate past, Korea need to gain wisdom from history and prepare for the future based on it.

The term ‘elenctics’ is derived from a Greek verb ?λ?γχω and has the same etymology with ?λ?γχο?, which means shame and embarrassment. In the New Testament, this word was used to emphasize the conviction and evidence of moral or religious sin and its purpose was to have a sinner be convicted of and repent of his/her sin. Here we can realize that the use and purpose of the word ‘elenctics’ are the same as those of sermons. As preaching proves the word of God, its purpose is to have a sinner be convicted of and repent of his/her sin to restore the relationship with God. John M. Frame also affirms that the benefits caused by sermons and apologetics are eventually the same as the viewpoints between them are connected to each other in discussing the value of apologetics. Above all, apologetics instills re-conviction for belief into the believers by proving the rationality of the Bible. Apologetics presents the intellectual foundation presented in the Bible and clearly provides the biblical indicators that should be established on the foundation by the believers. In addition, it gives its testimony about the rationality of the Bible by allowing for unbelievers to have dialectical discussions and becomes a tool for them to repent and restore relationship with God. The writer compared Ibrahim appearing in Islam's Quran and Abraham in the Bible and tried apologetics for the authenticity of biblical Abraham in terms of church growth in response to the increasing Muslim population in Korea. This is an objection raised to insist that Ibrahim in Quran and Abraham in the Bible is not the same person against the premise claiming that the roots of Islam and Christianity are the same in the process of the expansion of Islam in Korea. Above all, as to the succession of the main line?of?descent of Isaac and Ishmael, the Nuzi Tablets and the Code of Lipit-Ishtar are useful materials to prove Isaac's descent. In addition, the preaching of such apologetic content is currently needed in the passive dimension that can correct the distorted perspectives on the Bible, the revelation of Christianity, and defend the truth of Christianity, and in the active dimension that can prove the Gospel to the Muslims visiting Korea through missiological apologetic preaching.