성폭력 조력자들 연구: 사사기 21장, 사무엘하 13장, 16장 20-23절을 중심으로
A Study on Collaborators of Rapists: centering on Judges 21, 2 Samuel 13, and 16:20-23
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참고문헌
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초록
이 연구는 성폭력 조력자가 등장하는 세 개의 히브리 성서 본문을 연구한다. 본문에 대한 분석은 설화적 요소와 신학적 요소가 어떻게 성폭력의 범죄성을 감소시키는 역할을 하는지를 살펴본다. 이야기의 보편성과 파급력에 근거하여 이 연구는 성폭력 논의에 있어서 다양한 형태의 이야기에 대한 비판적 접근과 이야기하기의 성찰에 대한 중요성을 지적한다.
Abstract
Cultural assumptions and androcentric ideologies held by the general public are often blamed for ever-increasing sexual violence. Those assumptions and ideologies lie hidden in narratives. I analyzes three narratives from the Hebrew Bible, in which collaborators of rapists are featured. The purposes of examining the stories are threefold: first, to uncover the narratological and theological strategies that lessen the criminality of sexual aggression against women, second, to warn readers and story-tellers, which include preachers, journalists, teachers and parents, against the toxicity of certain elements in stories, third, to necessitate the story-teller’s self-scrutiny. Utilizing feminist criticism, ideological criticism, deconstruction criticism, and narrative criticism, I attempt a close reading of the selected texts, focusing on their plot developments and characterizations. I argue that in terms of plot development and theology the stories are constructed in ways that make sexual violence be read as inevitable and unavoidable. This inevitability is forged as collaborators in the stories move the plots with androcentric cultural assumptions and ideologies combined with customs, laws, and systems. The collaborators are presented as benefactors, officials, or leaders who endeavor to preserve the status quo for the benefit of male protagonists. Anonymous female victims are objectified and silenced to the effect that readers find it hard to perceive them as persons and sympathize with their sufferings. Their characterization explains why their point of view is completely excluded. From these observations I aver that the author (historian) himself, who is standing outside the stories, collaborates with the rapists, which constitutes a grim warning to contemporary story-tellers. I build my reading upon readings of other scholars who read rape stories in the Hebrew Bible against the grain. I utilize the findings of my reading to further the argument for a responsible story-telling.
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