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연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
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In the 21st Century, feminist leadership has become a main social concern, along with sexual equality between women and men. Feminist leadership, as an alternative to patriarchal leadership, emphasizes the sharing of leadership responsibilities rather than a single leader having complete control. Feminist leaders do not evaluate members of a group based on gender roles. Instead, they assist members to fully use their personal ability and potential in order to accomplish goals.
Some female biblical leaders exercised their leadership based on their personal characteristics, reaching beyond their gender roles as mother or wife. The best representative from the Old Testament is Miriam. She was one of the great leaders of the Israelite community during the Exodus and wanderings in the wilderness. Her leadership, however, has been twisted, diminished, and forgotten by later tradition. This article, thus, aims to reconstruct her leadership and recover her importance in the Israelite religion.
First, Miriam, who stands in the beginning and end of the Exodus story, was a mediator in the work of divine salvation. In the beginning of Exodus, standing by the Nile river, Miriam mediates between Moses’ natural mother and adopted mother and plays an important role to save her baby brother. At the end of Exodus, standing by the Red Sea, she mediates between Yahweh and the Israelites in celebrating the victory in the divine war.
Second, Miriam was the prophet who proclaimed the war victory. There were other Hebrew prophetesses in the Old Testament, such as Deborah (Judg 4,5), Mrs. Isaiah (8:3), Huldah (2 Kings 22:14-15), the prophetess during the time of Ezekiel (Ezekiel 13:17-23), and Naodiah during the time of Nehemiah (Nehemiah 6:14). There are also records of the temple prophets who participated in praise by singing songs and playing instruments (Ezra 2:41; Nehemiah 7:44; 2 Chron 25:1-7). Deborah’s oracle testifies that her prophetic role was related to war; Huldah shows the authenticity of the prophets, relating the word of God. Miriam plays a role in relation to war by leading praises (Exod 15:20-21), speaking with the authority of a prophet (Num 12:1), and experiencing the revelation of God (Num 12:6-8).
Third, Miriam seems to be a cultic leader or priest. Not only ancient Near Eastern sources but also biblical passages mention the application of songs, instruments, and dances in cult. For example, sources indicate that women played the timbrel in an ancient Egyptian cult. Miriam’s connection to Aaron, the Priest, alludes to her status as a priest. Also, the mention of sin offerings and purity rituals in relation to skin disease before her death and burial indicates her connection to the priesthood. However, the information is too fragmentary to reconstruct her priesthood.
Fourth, Miriam was the beloved leader of the people. People didn’t leave the camp but waited until Miriam returned. Even nature stopped providing water after Miriam died. Finally, she was remembered by a later prophet, Micah, along with two other leaders of Israel, Moses and Aaron (Mic 6:4).
Despite the fact that Miriam was an outstanding leader of the Israelite community, her leadership has been subordinate to that of Moses in the mouth of the divine (Num 12:6-8). The text shows that she alone was punished by God. However, a feminist reader recognizes her leadership which was based on her own authority. She was a public leader who was not identified by her gender role. By remembering her great leadership and mourning its degradation, we put wings to the fallen leader so that she may fly up again to prominence.
Some female biblical leaders exercised their leadership based on their personal characteristics, reaching beyond their gender roles as mother or wife. The best representative from the Old Testament is Miriam. She was one of the great leaders of the Israelite community during the Exodus and wanderings in the wilderness. Her leadership, however, has been twisted, diminished, and forgotten by later tradition. This article, thus, aims to reconstruct her leadership and recover her importance in the Israelite religion.
First, Miriam, who stands in the beginning and end of the Exodus story, was a mediator in the work of divine salvation. In the beginning of Exodus, standing by the Nile river, Miriam mediates between Moses’ natural mother and adopted mother and plays an important role to save her baby brother. At the end of Exodus, standing by the Red Sea, she mediates between Yahweh and the Israelites in celebrating the victory in the divine war.
Second, Miriam was the prophet who proclaimed the war victory. There were other Hebrew prophetesses in the Old Testament, such as Deborah (Judg 4,5), Mrs. Isaiah (8:3), Huldah (2 Kings 22:14-15), the prophetess during the time of Ezekiel (Ezekiel 13:17-23), and Naodiah during the time of Nehemiah (Nehemiah 6:14). There are also records of the temple prophets who participated in praise by singing songs and playing instruments (Ezra 2:41; Nehemiah 7:44; 2 Chron 25:1-7). Deborah’s oracle testifies that her prophetic role was related to war; Huldah shows the authenticity of the prophets, relating the word of God. Miriam plays a role in relation to war by leading praises (Exod 15:20-21), speaking with the authority of a prophet (Num 12:1), and experiencing the revelation of God (Num 12:6-8).
Third, Miriam seems to be a cultic leader or priest. Not only ancient Near Eastern sources but also biblical passages mention the application of songs, instruments, and dances in cult. For example, sources indicate that women played the timbrel in an ancient Egyptian cult. Miriam’s connection to Aaron, the Priest, alludes to her status as a priest. Also, the mention of sin offerings and purity rituals in relation to skin disease before her death and burial indicates her connection to the priesthood. However, the information is too fragmentary to reconstruct her priesthood.
Fourth, Miriam was the beloved leader of the people. People didn’t leave the camp but waited until Miriam returned. Even nature stopped providing water after Miriam died. Finally, she was remembered by a later prophet, Micah, along with two other leaders of Israel, Moses and Aaron (Mic 6:4).
Despite the fact that Miriam was an outstanding leader of the Israelite community, her leadership has been subordinate to that of Moses in the mouth of the divine (Num 12:6-8). The text shows that she alone was punished by God. However, a feminist reader recognizes her leadership which was based on her own authority. She was a public leader who was not identified by her gender role. By remembering her great leadership and mourning its degradation, we put wings to the fallen leader so that she may fly up again to prominence.
목차
Ⅰ. 시작하는 말
Ⅱ. 미리암의 지도력 재구성
Ⅲ. 도전받는 미리암의 지도권(민 12장)
Ⅳ. 지도자 미리암에 대한 회상
Ⅴ. 끝맺는 말
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