Scan barcode
A review by drbobcornwall
Defiant: What the Women of Exodus Teach Us about Freedom by Kelley Nikondeha
5.0
When we think of the Book of Exodus, we immediately go to Moses, and for good reason. He is the lead character in the story. He is the one whom God calls to lead the people out of Egypt and toward freedom. While this is true, women play an essential role in the story. It's not just a background role, it is a definitive role. Without the women in the Exodus story, there would be no exodus.
Kelley Nikondeha is a skilled and thoughtful storyteller who serves with her husband as the co-director for Communities of Hope in Burundi. In that position, she also serves as chief story-teller.
As revealed in her earlier book [b:Adopted: The Sacrament of Belonging in a Fractured World|34153588|Adopted The Sacrament of Belonging in a Fractured World|Kelley Nikondeha|https://i.gr-assets.com/images/S/compressed.photo.goodreads.com/books/1489159096l/34153588._SY75_.jpg|55192313]. She continues that same ability to weave personal stories with biblical story to create a compelling narrative that enlightens and inspires. In her earlier book, Nikondeha shares her own story of being adopted and of being an adoptive parent, explored the concept of adoption in the Bible. Here, she focuses her attention on the Exodus narrative, teasing out the stories of the women of Exodus. But this is not just about a book in the Bible, it is a book about women, biblical or otherwise, who push boundaries to bring freedom to their communities. In reading the book you will discover insight into the biblical book of Exodus, but also into the strength displayed by women who give themselves to the pursuit of freedom.
In this book, Nikondeha offers the women in the Book of Exodus as archetypes for modern women. At one level, she writes that women "can defy the pharaoh's (and pharaonic policies) of our day; we can subvert ordinary tasks for salvific purpose; we can organize for resistance and work in solidarity to repair our neighborhoods." Secondly, these archetypal women "challenge us to consider our social location." That is, she asks concerning the women in this story, which include Hebrew midwives and Pharaoh's daughter, how social position might influence one's actions. (pp. 6-7). She writes that she engages in this work as both a student of scripture and as "a woman hungry for justice." Both are evidenced in this book.
As she begins the story in chapter 1, she seeks to balance the typical story of twelve me with twelve women. There were twelve sons of Jacob, and thus twelve tribes, and more. But here we're asked to imagine twelve women as parallels. But we're introduced not only to biblical women, but also the Batwa women of Burundi, with whom Nikondeha has worked, along with other modern women who have demonstrated courage and leadership.
This conversation sets the stage for the rest of the book. We're invited to consider the lives of Shprah and Puah, the Hebrew midwives who resisted Pharaoh and saved the lives of male Hebrew babies. There is Jochebed, the mother of Moses, who contributed to freedom by relinquishing her beloved son to the daughter of Pharaoh, all of which was aided and abetted by Moses' older sister Miriam. Then there is Bithiah (she's not named in Scripture, but in Jewish tradition, she was given a name). Thus Pharaoh's daughter, who rejected her father's murderous acts and conspired with Jochabed to save Moses. In other words, she leveraged her privilege. Then there's Miriam, who assisted in the transfer of Moses to Bithiah's care. She might have been young, but she was courageous and thoughtful. In this chapter Nikondeha brings into the conversation the students from Parkland, Florida who stood up for gun laws, bravely taking on the NRA, among other stories. There is a chapter on the relationship between Jochebed and Bithiah, as they conspired together to save Moses, suggesting the power fo motherhood. In this chapter she shares her own story of being an adoptive mother to children from Burundi, mixing her family story with the story Trayvon Martin, and the reality that her own son could have been Trayvon.
We move then from Egypt to Midian, where Moses meets the seven sisters, who are strong and determined, herding their flock for their father. Moses will rescue them, but they will teach him as well. The story of the sisters is mixed in with modern stories of women who pushed boundaries, reminding us that women have pushed against injustice. Among those seven sisters was Zipporah, who became Moses' wife, and his savior, when for some reason God attacked him. She is pictured circumcizing their son and using the foreskin to ward off the attack. This leads to a reflection on the story of Mary's anointing of Jesus, which Nikondeha provocatively, but I think rightly suggests anoints Jesus as Messiah. Zipporah and Mary both engage in sacramental, even priestly acts.
When Moses and Zipporah return to Egypt, Nikondeha envisions them encountering a Nile Network of neighbors from two sides of the river, linking Hebrew and Egyptian women in a network that resists Pharaoh. It is this network that leads to the Hebrew women gaining access to Egyptian good for the exodus. This invites us to consider the freeing power of neighborliness.
Finally, we come to a chapter titled "Descendants of Miriam." Here she reminds us that Miriam was a partner with her brothers in moving out of Egypt. Nikondeha pictures Miriam leading the singing and dancing as the Hebrews crossed through the Reed Sea. While Moses may have led the singing, Nikondeha notes that there is good reason to believe that it was Miriam who wrote the songs. Along the way she played the drums. Miriam, as noted here, is the first woman to be declared a prophet. She is the forerunner of those who beat the drums of freedom in the ages to come.
This is one of those books that will open one's eyes to the broader movements of scripture, bringing forth persons who normally are left in the background, giving them a voice in the story. As a good storyteller, she knows how to weave ancient and modern stories into a compelling narrative. You will want to read it. You may well want to study it in groups. With that in mind, the publisher has provided a study guide. I can assure you the Exodus story will never be read the same again after reading it through this lens.
Kelley Nikondeha is a skilled and thoughtful storyteller who serves with her husband as the co-director for Communities of Hope in Burundi. In that position, she also serves as chief story-teller.
As revealed in her earlier book [b:Adopted: The Sacrament of Belonging in a Fractured World|34153588|Adopted The Sacrament of Belonging in a Fractured World|Kelley Nikondeha|https://i.gr-assets.com/images/S/compressed.photo.goodreads.com/books/1489159096l/34153588._SY75_.jpg|55192313]. She continues that same ability to weave personal stories with biblical story to create a compelling narrative that enlightens and inspires. In her earlier book, Nikondeha shares her own story of being adopted and of being an adoptive parent, explored the concept of adoption in the Bible. Here, she focuses her attention on the Exodus narrative, teasing out the stories of the women of Exodus. But this is not just about a book in the Bible, it is a book about women, biblical or otherwise, who push boundaries to bring freedom to their communities. In reading the book you will discover insight into the biblical book of Exodus, but also into the strength displayed by women who give themselves to the pursuit of freedom.
In this book, Nikondeha offers the women in the Book of Exodus as archetypes for modern women. At one level, she writes that women "can defy the pharaoh's (and pharaonic policies) of our day; we can subvert ordinary tasks for salvific purpose; we can organize for resistance and work in solidarity to repair our neighborhoods." Secondly, these archetypal women "challenge us to consider our social location." That is, she asks concerning the women in this story, which include Hebrew midwives and Pharaoh's daughter, how social position might influence one's actions. (pp. 6-7). She writes that she engages in this work as both a student of scripture and as "a woman hungry for justice." Both are evidenced in this book.
As she begins the story in chapter 1, she seeks to balance the typical story of twelve me with twelve women. There were twelve sons of Jacob, and thus twelve tribes, and more. But here we're asked to imagine twelve women as parallels. But we're introduced not only to biblical women, but also the Batwa women of Burundi, with whom Nikondeha has worked, along with other modern women who have demonstrated courage and leadership.
This conversation sets the stage for the rest of the book. We're invited to consider the lives of Shprah and Puah, the Hebrew midwives who resisted Pharaoh and saved the lives of male Hebrew babies. There is Jochebed, the mother of Moses, who contributed to freedom by relinquishing her beloved son to the daughter of Pharaoh, all of which was aided and abetted by Moses' older sister Miriam. Then there is Bithiah (she's not named in Scripture, but in Jewish tradition, she was given a name). Thus Pharaoh's daughter, who rejected her father's murderous acts and conspired with Jochabed to save Moses. In other words, she leveraged her privilege. Then there's Miriam, who assisted in the transfer of Moses to Bithiah's care. She might have been young, but she was courageous and thoughtful. In this chapter Nikondeha brings into the conversation the students from Parkland, Florida who stood up for gun laws, bravely taking on the NRA, among other stories. There is a chapter on the relationship between Jochebed and Bithiah, as they conspired together to save Moses, suggesting the power fo motherhood. In this chapter she shares her own story of being an adoptive mother to children from Burundi, mixing her family story with the story Trayvon Martin, and the reality that her own son could have been Trayvon.
We move then from Egypt to Midian, where Moses meets the seven sisters, who are strong and determined, herding their flock for their father. Moses will rescue them, but they will teach him as well. The story of the sisters is mixed in with modern stories of women who pushed boundaries, reminding us that women have pushed against injustice. Among those seven sisters was Zipporah, who became Moses' wife, and his savior, when for some reason God attacked him. She is pictured circumcizing their son and using the foreskin to ward off the attack. This leads to a reflection on the story of Mary's anointing of Jesus, which Nikondeha provocatively, but I think rightly suggests anoints Jesus as Messiah. Zipporah and Mary both engage in sacramental, even priestly acts.
When Moses and Zipporah return to Egypt, Nikondeha envisions them encountering a Nile Network of neighbors from two sides of the river, linking Hebrew and Egyptian women in a network that resists Pharaoh. It is this network that leads to the Hebrew women gaining access to Egyptian good for the exodus. This invites us to consider the freeing power of neighborliness.
Finally, we come to a chapter titled "Descendants of Miriam." Here she reminds us that Miriam was a partner with her brothers in moving out of Egypt. Nikondeha pictures Miriam leading the singing and dancing as the Hebrews crossed through the Reed Sea. While Moses may have led the singing, Nikondeha notes that there is good reason to believe that it was Miriam who wrote the songs. Along the way she played the drums. Miriam, as noted here, is the first woman to be declared a prophet. She is the forerunner of those who beat the drums of freedom in the ages to come.
This is one of those books that will open one's eyes to the broader movements of scripture, bringing forth persons who normally are left in the background, giving them a voice in the story. As a good storyteller, she knows how to weave ancient and modern stories into a compelling narrative. You will want to read it. You may well want to study it in groups. With that in mind, the publisher has provided a study guide. I can assure you the Exodus story will never be read the same again after reading it through this lens.