퀴어-페미니스트 관점에서 한 권의 책으로 읽는 이사야서
Reading the Book of Isaiah as One Book from Queer-Feminist Perspectives
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이 글은 이사야서를 퀴어-페미니스트 관점에서 통일성 있는 한권의 책으로 읽는다. 방법론 부분에서 페미니즘이론과 퀴어이론의 연관성을 언급하고 성서 퀴어비평과 그 전략을 소개한다. 본론에서 먼저 여성 은유, 성폭력 은유, 그리고 은유의 문제점을 다룬다. 여성 이미지로 된 책의 수미상관과 딸 시온, 아내, 어머니라는 여자의 일생이 책에 통일성을 준다. 시온의 유동적이고 퀴어한 정체성은 이사야서 전체를 관통한다. 이 글은 이사야서 속에서 젠더 유동성 이미지를 많이 발견한다. 젠더역전은 해산하는 남성의 은유(13:8; 26:16-19; 37:3; 45:10; 21:3; 42:14)에서 볼 수 있다. 결혼/부부 은유(54:5; 62:5 참조)는 남성으로 상정되는 이스라엘을 여성화한다. 산헤립을 경멸하고 비웃는 ‘딸 시온’(37:22-29; 52:1-2 참조)은 남자와 같아서 ‘여성적인’ 젠더 수행을 거스른다. ‘고난 받는 여종’(49-54장)은 ‘고난 받는 종’의 젠더 역전판이라고 볼 수 있다. 야웨는 전사와 어머니, 산파로서 남성성과 여성성의 양극을 오간다. 예언자, 야웨, 이스라엘 사이에 폴로아모리(5:1-11), 예언자와 야웨 사이의 호모에로티시즘과 동성결혼(61:10), 등장인물 야웨의 페티시즘(fetishism) 취향(3:17-23), 모호한 섹슈얼리티의 인정(56:3-5) 등이 관찰된다. 또한 두 어머니가 있는 가족(49:15, 21; 66:13), 무자녀 축하(54:1), 야웨와 두 아내의 결혼(62:4), ‘네 아들들과 너의 결혼’(62:5) 등은 ‘정상 가족’ 프레임을 깬다. 이사야서는 오랜 세월과 여러 저자와 편집자를 거쳐 완성되었지만 하나님과 이스라엘의 관계를 이성애 규범적 은유에 제한하지 않았다. 이사야서는 등장인물에 대해 탄력적이고 복합적인 젠더 이미지로써 전체를 통일성 있는 한 권의 책으로 읽게 한다.
Abstract
This essay reads Isaiah as a unified book from queer-feminist perspectives. The relationship between feminist theory and queer theory is dealt with in the methodology section and biblical queer criticism and its strategies are introduced. In the main body of the essay metaphors of women and sexual violence against women and the problem of metaphors are discussed. Inclusio of women images in the first and last chapters and a woman’ life of Daughter Zion-Wife/Woman-Mother offers unity to the book. It is argued that Zion’s fluid and queer identity penetrates throughout the book of Isaiah. Ample gender fluid images in the book of Isaiah are observed. Gender reversals are found in the metaphors of ‘men in labor’ (13:8; 26:16-19; 37:3; 45:10; 21:3; 42:14). The marriage/couple metaphor (54:5; 62:5) feminizes Israel, which is assumed to be male. Daughter Zion (37:22-29; 52:1-2) like a man despises and laughs at Sennacherib, defying ‘feminine’ gender performance. ‘The suffering woman servant’ (chapters 49-54) can be seen as a gender reversal version of ‘the suffering man servant.’ Yahweh, a character constructed by the text, is a warrior, mother, and midwife who goes between the two poles of masculinity and femininity. Polyamory (5:1–11) among Isaiah, Yahweh, and Israel, homoeroticism and same-sex marriage (61:10) between the prophet and Yahweh, Yahweh’s fetishism (3:17–23), and the recognition of ambiguous sex (56:3-5) are observed. In addition, the family with two mothers (49:15, 21; 66:13), the celebration of the childless (54:1), the marriage of Yahweh and two wives (62:4), and the expression, ‘your marriage to your sons’ (62:5) break the ‘normal family’ frame. Although the book of Isaiah was completed through many years of writing and editing, it did not limit the relationship between God and Israel to heteronormative metaphors. The book’s elastic and complex gender images for characters help us read it as a unified one.
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