이슬람 페미니즘과 여성 시각에서 새로운 종교 텍스트 읽기 = Islamic Feminism and Rereading Religious Texts from Women's Perspective

다국어 초록 (Multilingual Abstract)

The aim of this paper is to introduce the main features of the Islamic feminism that has emerged as a new trend of feminism throughout the Muslim world in the second half of the 20th century. In addition, this paper would like to show how Islamic feminism made efforts to promote women's rights through rereading religious texts such as the Qur'an, the Ḥadīth and the Tafsīr. On the other hand, this paper tries to reveal how Islamic feminism is differentiated from traditional interpretations that have been monopolized by conservative male scholars.
Normally, Islamic feminism is defined as a feminist discourse and practice articulated within an Islamic paradigm. Islamic feminism seeks rights and justice for women within the Islamic context through rereading the religious texts from Women's perspective. Many Islamic feminists stress that traditional scholars justified their views of men's superiority depending on patriarchal readings of divine speech. In this context, they attempt to deconstruct patriarchal discourses by re-reading the so-called misogynistic verses of the religious texts.
Since the 1980s, many Islamic feminists such as Amina Wadud, Asma Barlas, Riffat Hassan, Fatima Mernissi, and Margot Badran have contributed a lot for the development of women's own Qur'an hermeneutics. And it can be characterized in three points as stated below:
First, Islamic feminism regards the Qur'an as the divine text in which the principle of equality between women and men has been inscribed definitely. In other words, it argues that the Qur'an itself is egalitarian and antipatriarchal.
Second, Islamic feminism insists that the principle of sexual equality mentioned in the Qur'an has been impeded or subverted by patriarchal readings, which had been influenced from the secondary religious texts like the Ḥadīth and the Tafsīr. That's why Islamic feminism recommends Muslims not to trust their authorities blindly.
Third, Islamic feminism favors the historical reading method. It views that most of the verses in the Qur'an were revealed as contingent solutions for particular problems in the seventh century Arabia. According to Islamic feminism, many verses in the Qur'an relating to women were misunderstood because of the tendency to generalize the particular as if it were relevant to all times and places.

목차 (Table of Contents)

• Abstract
• Ⅰ. 서론
• Ⅱ. 이슬람 페미니즘의 발전과 주요 사상가
• Ⅲ. 이슬람 페미니즘의 종교 텍스트 읽기
• Ⅳ. 결론
• 참고문헌

참고문헌 (Reference)

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2 최영길, "성 꾸란: 의미의 한국어 번역" 파흐드 국왕 꾸란 출판청

3 조희선, "변화하는 무슬림 여성: 코란, 하디스, 이슬람법 샤리아에서 여성읽기" 세창출판사 2015

4 Mernissi, Fatima, "Women and Islam: An Historical and Theological Enquiry" Blackwell 1995

5 Mernissi, Fatima, "The Veil and the Male Elite: A Feminist Interpretation of Women’s Rights in Islam" Addison Wesley 1991

6 Abdullah Yūsuf ’Alī, "The Holy Qur’ān: Text, Translation and Commentary" Amana Corporation 1989

7 Barlas, Asma, "The Cambridge Companion to the Qur’ān" Cambridge University Press 255-271, 2006

8 Hassan, Riffat, "Religious conservatism"

9 Wadud, Amina, "Qur’an and Women: Reading the Sacred Text from a Woman’s Perspective" Oxford University Press 1999

10 Lichter, Ida, "Muslim Women Reformers: Inspiring Voices against Oppression" Prometheus Books 2009

11 Suha Taji-Farouki, "Modern Muslim Intellectuals and the Quran" Oxford University Press 2004

12 Rahman, Fazlur, "Major Themes of the Qur'ān, Minneapolis" Biblotheca Islamica 1980

13 Abū Zaid, Naṣr Ḥāmid, "Mafhūm al-Naṣṣ" al-Markaz al-‘arabī 1990

14 Hattmannsdorfer, Helena, "Islamic Feminism and Deconstructive Reading of the Qur’an" University of Vienna. 2012

15 Barlas, Asma, "Islam: Understanding Patriarchal Interpretations of the Qur’an" University of Texas Press 2002

16 Rahman, Fazlur, "Islam and Modernity, Chicago" The University of Chicago Press 1982

17 Badran, Margot, "Feminism in Islam: Secular and Religious Convergences" One World 2009

18 Scott, Rachel M., "A Contextual Approach to Women's Rights in the Qur'ān" 99 : 60-85, 2009