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인도네시아와 말레이시아의 할랄(Halal)인증제 비교연구: 제도운영주체 결정의 정치적 요인을 중심으로

A Comparative Study on Determining a Key Player of the Halal Certification Policy between Indonesia and Malaysia: Focusing on political factors

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국제지역연구원 (Institute of Global Affairs)|2016.09|아태연구 (Journal of Asia-Pacific Studies)|제23권 제3호|pp. 221-261|DOI 10.18107/japs.2016.23.3.008

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참고문헌

키워드

정치체제할랄HalalPolitical System할랄인증제인도네시아 울라마협의회말레이시아 이슬람진흥부Halal Certification PolicyMUI(Majelis Ulama Indonesia)JAKIM(Jabatan Kemajuan Islam Malaysia)
주제분류사회과학일반

초록

본 연구에서는 이슬람에 관한 많은 특징들을 공유함에도 불구하고 왜 인도네시아가 민간종교단체인 인도네시아 울라마협의회(MUI)가, 그리고 말레이시아에서는 연방정부소속부처인 말레이시아 이슬람진흥부(JAKIM)가 할랄인증을 담당하는지에 대한 요인들을 찾고자 한다. 역사적 자료들의 분석 결과 본 연구는 정치적으로 규정된 국가와 이슬람 시민사회 사이의 관계와 이슬람을 중심으로 한 정치균열이 할랄인증제를 주관하는 행위자의 결정에 영향을 미친다는 점을 확인하였다. 먼저 국가와 종교의 분리를 명시한 헌법과 특정 종교의 우위를 인정하지 않는 국가이념이 유지되어 온 인도네시아에서는 할랄을 비롯한 이슬람 규범에 대한 국가의 공식적인 관리가 제한적으로 진행되었다. 이러한 요인들로 인해 MUI는 비록 수하르또(Suharto) 대통령의 지원으로 설립되었으나 공식적 정부기관은 아닌 모호한 지위를 유지할 수밖에 없었으며, 특히 민주화 이후 MUI가 운영하는 할랄인증제의 공신력에 대한 논쟁을 불러일으켰다. 그러나 말레이 무슬림과 이슬람의 정치적 우위가 관철되어 온 말레이시아의 정치체제는 1970년대 말부터 시작된 이슬람 야당의 이념적 보수화에 대응하기 위해 여당과 마하티르(Mahathir) 정부가 주도한 이슬람화의 구조적 원인으로 작동했다. 할랄인증을 포함한 이슬람 규범들을 국가제도로 편입하는 데 공헌한 JAKIM의 설립은 이러한 말레이시아의 정부 주도적 이슬람화 정책을 상징적으로 보여준다.

Abstract

This study aims to find political factors that affected different paths of developing a Halal certification policy between Indonesia and Malaysia. Despite their common histories regarding Islam and other cultural aspects, the Halal certification in Indonesia has been driven by Indonesian Ulama Council (MUI hereafter), a non-governmental association of Islamic scholars (ulama), whereas Malaysian government has been a dominant player of the Halal certification in Malaysia by establishing Department of Islamic Development (JAKIM hereafter), a government agency that deals with Islamic affairs. In this article, I found that both a relationship between the government and the Islamic civil society and the extent of social and political cleavages have an significant influence on determining the extent of the state’s role in involving the issues of Islam in two countries. While the Indonesian state embraced Pancasila, a state ideology that puts an emphasis on religious freedom, nationalism, and secular constitution, Muslim nationalists in Malaysia accomplished their political ascendancy over other ethnic groups by mentioning Islam as a state religion and Malay-favored political systems. Furthermore, in contrast Indonesia, where political Islam has faced limits of Islamization due to a fragmentation of the cleavages within a Muslim society, a clear political rivalry between United Malays National Organisation (UMNO) and Pan-Malaysian Islamic Party (PAS) played an key role in establishing a state-led Islamization, including the establishment of JAKIM.

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