Jennifer C. Nash, “Re-Thinking Intersectionality,” Feminist Review 89 (2008), pp. 1–15 (1).

Jennifer C. Nash, “Re-Thinking Intersectionality,” Feminist Review 89 (2008), pp. 1–15 (1).)| false
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See Leslie McCall, “The Complexity of Intersectionality,” Signs: Journal of Women in Culture and Society 30 (2005), pp. 1771–1800.

See Leslie McCall, “The Complexity of Intersectionality,” Signs: Journal of Women in Culture and Society 30 (2005), pp. 1771–1800.)| false
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Schüssler Fiorenza, “Exploring the Intersections,” p. 17.

Schüssler Fiorenza, “Exploring the Intersections,” p. 17.)| false
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Schüssler Fiorenza, “Exploring the Intersections,” p. 17; Schüssler Fiorenza cites political theorist Anna Marie Smith’s work on Ernesto Laclau and Chantal Mouffé: Anna Marie Smith, Laclau and Mouffé: The Radical Democratic Imaginary (New York: Routledge, 1998), pp. 58–59.

Schüssler Fiorenza, “Exploring the Intersections,” p. 17; Schüssler Fiorenza cites political theorist Anna Marie Smith’s work on Ernesto Laclau and Chantal Mouffé: Anna Marie Smith, Laclau and Mouffé: The Radical Democratic Imaginary (New York: Routledge, 1998), pp. 58–59.)| false
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James Muilenburg, “Form Criticism and Beyond,” JBL 88 (1969), pp. 1–18. See especially pp. 5, 7, and 8.

James Muilenburg, “Form Criticism and Beyond,” JBL 88 (1969), pp. 1–18. See especially pp. 5, 7, and 8.)| false
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Aristotle, On Rhetoric, 1.1.2 (1354a).

Aristotle, On Rhetoric, 1.1.2 (1354a).)| false
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See, for example, Ludwig A. Rosenthal, “Die Josephsgeschichte, mit den Büchern Ester und Daniel verglichen,” ZAW 15 (1895), pp. 278–84; Arndt Meinhold, “Die Gattung der Josephsgeschichte und des Estherbuches: Diasporanovelle I,” ZAW 87 (1975), pp. 306–324; idem, “Die Gattung der Josephsgeschichte und des Estherbuches: Diasporanovelle II,” ZAW 88 (1976), pp. 72–93. Meinhold focused on the broad outlines of plot shared by the two stories, while Rosenthal catalogued numerous verbal similarities. Although Sandra Berg has argued that Meinhold overdrew the parallels between the Joseph and Esther stories, she and others have continued to affirm the influence of the former on the latter; see Moshe Gan, “The Book of Esther in the Light of the Story of Joseph in Egypt (Hebrew),” Tarbiz 31 (1961–62), pp. 144–49; Sandra B. Berg, The Book of Esther: Motifs, Themes, Structure (SBLDS 44; Missoula, Mont.: Scholars Press, 1979), pp. 123–42; Michael V. Fox, Character and Ideology in the Book of Esther (Columbia: University of South Carolina, 1991), pp. 76–77, 147 n. 17; Jon D. Levenson, Esther: A Commentary (OTL; Louisville: Westminster John Knox, 1997), pp. 21, 54–55.

See, for example, Ludwig A. Rosenthal, “Die Josephsgeschichte, mit den Büchern Ester und Daniel verglichen,” ZAW 15 (1895), pp. 278–84; Arndt Meinhold, “Die Gattung der Josephsgeschichte und des Estherbuches: Diasporanovelle I,” ZAW 87 (1975), pp. 306–324; idem, “Die Gattung der Josephsgeschichte und des Estherbuches: Diasporanovelle II,” ZAW 88 (1976), pp. 72–93. Meinhold focused on the broad outlines of plot shared by the two stories, while Rosenthal catalogued numerous verbal similarities. Although Sandra Berg has argued that Meinhold overdrew the parallels between the Joseph and Esther stories, she and others have continued to affirm the influence of the former on the latter; see Moshe Gan, “The Book of Esther in the Light of the Story of Joseph in Egypt (Hebrew),” Tarbiz 31 (1961–62), pp. 144–49; Sandra B. Berg, The Book of Esther: Motifs, Themes, Structure (SBLDS 44; Missoula, Mont.: Scholars Press, 1979), pp. 123–42; Michael V. Fox, Character and Ideology in the Book of Esther (Columbia: University of South Carolina, 1991), pp. 76–77, 147 n. 17; Jon D. Levenson, Esther: A Commentary (OTL; Louisville: Westminster John Knox, 1997), pp. 21, 54–55.)| false
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Judah Messer Leon, The Book of the Honeycomb’s Flow (trans. Isaac Rabinowitz; Ithaca: Cornell University Press, 1983), pp. 56–59 (i.5.10). For this critique of Messer Leon’s work, see Rabinowitz’s introduction, p. lxv.

Judah Messer Leon, The Book of the Honeycomb’s Flow (trans. Isaac Rabinowitz; Ithaca: Cornell University Press, 1983), pp. 56–59 (i.5.10). For this critique of Messer Leon’s work, see Rabinowitz’s introduction, p. lxv.)| false
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Cynthia L. Miller, The Representation of Speech in Biblical Hebrew Narrative: A Linguistic Analysis (Harvard Semitic Museum Monographs 55; Atlanta: Scholars Press, 1996), p. 272.

Cynthia L. Miller, The Representation of Speech in Biblical Hebrew Narrative: A Linguistic Analysis (Harvard Semitic Museum Monographs 55; Atlanta: Scholars Press, 1996), p. 272.)| false
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Meir Sternberg, The Poetics of Biblical Narrative: Ideological Literature and the Drama of Reading (Bloomington: Indiana University Press, 1985), p. 308.

Meir Sternberg, The Poetics of Biblical Narrative: Ideological Literature and the Drama of Reading (Bloomington: Indiana University Press, 1985), p. 308.)| false
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Miller, Representation of Speech, p. 272.

Miller, Representation of Speech, p. 272.)| false
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David J.A. Clines, The Esther Scroll: The Story of the Story (JSOTSup 30; Sheffield: JSOT Press, 1984), p. 179.

David J.A. Clines, The Esther Scroll: The Story of the Story (JSOTSup 30; Sheffield: JSOT Press, 1984), p. 179.)| false
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Miller, Representation of Speech, p. 272.

Miller, Representation of Speech, p. 272.)| false
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See Levenson, Esther, p. 101.

See Levenson, Esther, p. 101.)| false
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Clines, The Esther Scroll, p. 101.

Clines, The Esther Scroll, p. 101.)| false
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Clines, The Esther Scroll, p. 37.

Clines, The Esther Scroll, p. 37.)| false
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Levenson, Esther, p. 102.

Levenson, Esther, p. 102.)| false
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Fox, Book of Esther, p. 84.

Fox, Book of Esther, p. 84.)| false
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Schüssler Fiorenza, “Exploring the Intersections,” p. 16.

Schüssler Fiorenza, “Exploring the Intersections,” p. 16.)| false
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