에스겔의 아내를 향한 묵언의 애도(겔 24:15-27): 에스겔의 트라우마의 관점으로 본 해석
Ezekiel’s Trauma in the Prohibition of the Mourning rites for his wife
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본 연구는 에스겔이 아내의 죽음 앞에 애도하지 않는 행동(겔 24:15-27)은 예루살렘 몰락 이후 포로 공동체가 겪었던 외상 후 스트레스 장애, 즉 PTSD(Post-Traumatic Stress Disorder)의 증거임을 주장하고자 한다. 본 연구는 첫째로 트라우마 이론을 기반으로 문학 작품 해석을 시도한 연구들을 소개한다. 둘째로, 최근에 에스겔을 정신분석학의 이론을 기초로 그의 전쟁 후 심리 상태를 분석한 학자들의 견해를 소개한다. 마지막으로, 본문에 대한 번역, 구조, 배경을 분석하되, 알렉산더의 트라우마 해석 이론에 기초하여 에스겔의 트라우마가 포로 공동체에게 주는 메시지에 대해 연구하고자 한다. 그리하여 본 연구를 통해, 에스겔과 그의 공동체가 트라우마를 극복하고 치유하는 과정을 살펴보고, 한국 사회에 줄 수 있는 메시지를 찾아보고자 한다.
Abstract
In this paper, I argue that Ezekiel’s behavior before the loss of his wife (Ezek 24:15-27) reflects PTSD (Post-Traumatic Stress Disorder) of the exiled community after the fall of the Jerusalem Temple. Ezekiel and his exiled community suffered the trauma of invasion by the Neo-Babylonian Empire. In Ezek 24, Ezekiel’s loss of his wife symbolizes the loss of the Jerusalem Temple. By his symbolic act, the prohibition of mourning before the death of his wife, Ezekiel becomes the symbol for his exiled community. It means that Ezekiel extends his individual trauma to his exile community’s collective trauma. By explaining the meaning of his individual trauma, Ezekiel makes his exile community recognize the nature of their suffering and their responsibility. Furthermore, Ezekiel hopes that his exile community becomes a new community recovered from their trauma. Rather than weeping for their destroyed city, Jerusalem, Ezekiel and his community start a new beginning in the exile while they wear turbans and put their sandals on their feet. This behavior facilitates recovery from trauma for his exile community. In order to demonstrate my argument, first of all, this study introduces Cathy Caruth and Jeffrey Alexander’s trauma theories in cultural and literary studies. Second, this study introduces biblical scholars’ psychoanalytic analysis of Ezekiel. Lastly, building upon Alexander’s collective trauma theory, this study attempts to understand Ezekiel’s trauma after it analyzes the translation, the structure, and the setting of Ezek 24:15-27. As a conclusion, the study discuss the contributions of Ezekiel’s trauma studies for the Korean Society.
참고문헌 (25)
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