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- 저자 : 권지윤(Jee Yun Kwon) (검색결과 5 건)
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권지윤(Jee Yun Kwon) 횃불트리니티신학대학원대학교 한국이슬람연구소 2020 Muslim - Christian Encounter Vol.13 No.2
On March 11<SUP>th</SUP>, 2020, the World Health Organization (WHO) declared COVID-19 a pandemic, pointing to the significantly increasing positive cases of the virus around the world and the sustained risk of its further global spread. Along with these developments of the outbreak all over the world, the international community has experienced new challenges and problems to date, and it continues to undergo such evolving situations, with far reaching repercussions. Some scholars say that this situation may constitute a paradigm shift in terms of its overall impact on the global society. This indicates that the pandemic is not only causing serious challenges for medical treatment of the virus itself, but also generating unprecedented circumstances for the international community, along with its overarching political, social and economic issues, such as a wave of social dislocation and panic, economic depression, as well as discrimination and xenophobia in the repugnant nature of racism around the world. It appears that the situation is similar for the Islamic countries. In addition to its particularly chaotic implications for political, social and economic life, Islamic society is also facing considerable difficulties, which may require inevitable adjustments to its longstanding religious customs of more than 1,400 years. As such, with growing global concerns of this pandemic, a chaotic situation also continues in the Islamic world, which, in turn, affects the work of Christian missionaries within the Islamic world with more challenges and issues needing to be addressed. Thus, it is imperative for Christians, particularly those who have been carrying out missionary studies and work for a long time, out of duty and responsibility for Christianity in the Muslim world, to consider how the Gospel of Christ will continue to be evangelized, also in a more effective and secure manner in these challenging situations. Indeed, the current situations would require deeper and more earnest contemplation for a variety of missionary work, so as to deal with the chaotic circumstances in the course of such work in the Muslim world. Furthermore, moving forward, there must be an emphasis that Christian should take actions more resolutely yet carefully to the very demands of the Gospel in response to these specifically challenging circumstances.
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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.
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