• Korean Security Journal
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• no.12
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• pp.149-175
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• 2006

The purpose of this study is to understand and analyze the character of Islamic fundamentalism and Middle-Ease Terrorism. The aim of Islamic fundamentalism is reconstruction of Ummah(Muslim Unity), thee early society of Muhammad's age. Islamic movement insist to restore the spirit of Islam and purify the society of Islam from the United State and Western world. Now, Islamic fundamentalism movement as a new ideology, appeals to muslim in the world. The concept of modern national state from the Western countries do not accord with the traditional Islamic principles of reign and a spirit of nationalism. On the other hand, Islamic movement have no legitimacy in the system of modern state which govern the Arab world, regardless of the form of government. For this reasons, Islamic fundamentalist have an insecure position and their political activities. It is yet far from their purpose, to reconstruct the muslim unity, to realize the Islamic political principle close to their practical methods. Yet Islamic fundamental movement have not overcome the system of secular state. The Middle East terrorism supported by government might be eradicated by America's anti-terrorism policy. However, it will be serious and spread all over the world that the terrorist attack against the U. S. and western countries is acted by militant warriors of Islamic fundamentalism, uniting Arab and Islamic people's emotions against America and western countries. There are some reasons that we need to focus on the Arab and Islamic fundamentalism. We need to get out of misunderstanding and discrimination about Islamic religion and culture from America's and Western' standard Which are only their new world order. The discrimination of America and western nations against muslim could make other ideologies, opposite to the world peace. There are a lot of foreign workers from Islam countries in Korea. We need to give consideration and attention to them for the our globalization and world peace. It is time to consider what to do for the nation's profit(economical, political, strategic)with right understanding. We are not safe and free from the terrorism yet.

• Lingua Humanitatis
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• v.2 no.2
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• pp.183-201
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• 2002

Since the end of the Cold War, debate about the grand struggle between capitalism and communism has been largely replaced by debate about religious sectarianism. Some have even referred to a "clash of civilizations" in the wake of the spread of Islamic fundamentalism. This is in fact an old debate, but it has been given new life by arguments about globalization and economic development as envisioned by the West, and especially by the terrorist attacks in New York on September 11, 2001. While the political right has had little difficulty treating religious belief as a fundamental human and social interest, much of the political left has remained committed to secular Enlightenment, even when it criticizes the hegemony of the West. The dispute depends upon competing notions of history, secularism, and progress, and ultimately on the possibility or desirability of universal solidarity. While for many a world unified by one religion may no longer make sense, the old Enlightenment dream that a single version of secular and universal reason will eventually prevail over religious difference may also need to be reconsidered. The process that we call secularization is neither as singular, nor as transparent, as we might think.

• Korean Security Journal
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• no.8
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• pp.127-153
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• 2004

On Study is to presidential security service in Korea and U.S Secret Service. U.S Secret Service give emphasis a right of a people. This become the center of attention that Special Agent enforced comprehensive authority with Law enforcement, intelligence, security. Presidential security service in Korea emphasis a threat of North Korea in the past. but recent circumstances changed a threat of terrorism based Islamic Fundamentalism and emphasis a right of a people. You can't overemphasize the value of this point.

• Korean Security Journal
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• no.10
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• pp.409-441
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• 2005

During reformation of the world order in the 21st century, the terrorism has been showing up as a new value and rising up as core element of determining human being's quality of lives. The middle east's terrorism is leading the international terrorism and it is originated from the religious ideology which has formed for centuries and struggles for regional influence. This is the conflict aspect coming from the opposition of religious ideologies and cultural dislocations. It concludes as confrontation between the terrorism of Islam fundamentalism and western christianity that America is leading after the terrorist attack on the World Trade Center on September 11, 2001. There is little prospect for an improvement of their relationship. The Terrorism supported by government might be eradicated by America's drastic anti-terrorism policy. However, it will be serious and spread all over the world that the terrorist attacks against America and western countries is acted by militant warriors of Islamic fundamentalism, uniting Arab and Islamic peoples' emotions against America. Terrorism is urgent menace to Korea and it is needed to take measures to cope with it considering their religion and people throughly.

• The Southeast Asian review
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• v.21 no.2
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• pp.155-182
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• 2011

The purpose of this paper is to examine the process of Islamization in Java, focusing on religious discourse among Muslim intellectuals. How Islamic tradition and knowledge have been perceived and utilized and how they have interacted with those of non-Islamic origin will be discussed. For this, three Islam-related books written in different phases of Islamization are to be analyzed: Babad Tanah Jawi compiled by Mataram court in the 17th century, Serat Cabolek written by a court poet in the late 18th or early 19th century, and Fikih Anti-korupsi published by reformist and scriptural organization of Muhammadiyah in 2006. Babad portrays conversion to Islam as a process which does not demand a dramatic outward change in religious practice. Scriptural tradition of Islam and the dichotomy between what is Islamic and what is not were not mentioned in order to explain conversion. Spiritual and mystical enlightenment was emphasized heavily, and for this, the importance of non-Islamic traditions was fully acknowledged. Serat tells us that this period was characterized by the surge of scriptural and shariah-minded Islam, maintenance of non-Islamic traditions, clashes between scriptural Islam and old religious traditions, and Javanese efforts to harmonize these. In Fikih, non-Islamic tradition is replaced by scriptural Islam and disappears totally. Interpretations based on the Scriptures, however, do not monopolize it and are used together with mode of analysis from the West. It is too much to call this 'intellectual syncretism', in that Islamic Scriptures and Western knowledge do not mix but stand side by side. Three books under examination reveal that the process of Islamization in Java has not been uniform. It has been conditioned and shaped by local socio-cultural and historical circumstances, where active engagement and intellectual exercise of Javanese Muslims have played key roles. Even Islamization in the last few decades is not an exception. The surge of scripturalism and fundamentalism does not simply bring about a move to Arabization. Interacting with local intellectual and socio-cultural milieu, this has produced a sort of intellectual hybridity, which is unique to Muslim society of Java.