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[Footnotes]
1 Elisabeth Schüssler Fiorenza, "The Ethics of Biblical Interpretation: Decentering Biblical Scholarship," JBL 107 (1988): 3-17
Presidential Voices: The Society of Biblical Literature in the Twentieth Century (ed. Harold W. Attridge and James C. VanderKam; Atlanta: Society of Biblical Literature, 2006), 217-31
her volume The Power of the Word: Scripture and the Rhetoric of Empire (Minneapolis: Fortress, 2007).
2 Schüssler Fiorenza, "Ethics of Biblical Interpretation," 230-31.
3 Philip Davies, Whose Bible Is It Anyway? (2nd ed.; London: T&T Clark, 2004), esp. 13-15,33-35.
"The Bible and Public Schools," in Finding Common Ground: A First Amendment Guide to Religion and Public Schools (ed. C. C. Haynes and O. Thomas; rev. ed.; Nashville: First Amendment Center, 2007), 121-33. Online: http://www.firstamendmentcenter.org/PDF/FCGchapter1 l.pdf (accessed Nov. 11, 2007).
4 American Academy of Religion, "AAR Survey of Undergraduate Religion and Theology Programs in the U.S. and Canada: Further Data Analysis: Summary of Results" (paper presented at the annual meeting of the AAR, Atlanta, Nov. 24, 2003). Online: http://aarweb.org/Programs/Department_Services/Survey_Data/Undergraduate/dataanalysis-20040309.pdf (accessed Oct. 25, 2007).
5 Wayne A. Meeks, "Why Study the New Testament?" NTS 51 (2005): 168-69.
Postcolonial Reconfigurations: An Alternative Way of Reading the Bible and Doing Theology [St. Louis: Chalice, 2003], 107-8
6 Gerald West, ed., Reading Other-Wise: Socially Engaged Biblical Scholars Reading with Their Local Communities (SemeiaSt 62; Atlanta: Society of Biblical Literature, 2007), esp. 1-3
Musimbi R. Kanyoro, Introducing Feminist Cultural Hermeneutics: An African Perspective (London: Sheffield Academic Press, 2002)
Hans de Wit et al., eds., Through the Eyes of Another: Intercultural Reading of the Bible (Elkhart, IN: Institute of Mennonite Studies, 2004).
West emphasizes that among "ordinary readers" his particular interest is in "the poor, the working class, and the marginalized" (p. 2)
de Wit offers an extended discussion of the category of "ordinary reader" (pp. 5-19).
7 Institute’s Web site at http://iss.cgu.edu/about/index.htm (accessed Nov. 12,2007).
8 Kwok Pui-lan, "Discovering the Bible in the NonBiblical World," in Voices from the Margin: Interpreting the Bible in the Third World (ed. R. S. Sugirtharajah; new ed.; Maryknoll, NY: Orbis Books, 1995), 303
Semeia 47 (1989).
9 Kwok Pui-lan, Postcolonial Imagination and Feminist Theology (Louisville: Westminster John Knox, 2005), 127,167
Musa W. Dube, "Toward a Post-Colonial Feminist Interpretation," in Reading the Bible as Women: Perspectives from Asia, Africa, and Latin America (ed. P. A. Bird et al.; Semeia 78; Atlanta: Scholars Press, 1997), 20, 22.
10 Musa W. Dube, "The Unpublished Letters of Orpah to Ruth," in The Feminist Companion to the Bible, vol. 3, A Feminist Companion to Ruth (ed. Athalya Brenner; FCB; Sheffield: Sheffield Academic Press, 1999), 145-50
eadem, "Divining Ruth for International Relations," in Other Ways of Reading: African Women and the Bible (ed. Musa W. Dube; Global Perspectives on Biblical Scholarship 2; Atlanta: Society of Biblical Literature, 2001), 179-95
Laura E. Donaldson, "The Sign of Orpah: Reading Ruth through Native Eyes," in A Feminist Companion to Ruth, 130-44
Musa W. Dube, Postcolonial Feminist Interpretation of the Bible (St. Louis: Chalice, 2000), esp. 76-80,121-24.
Uriah Y. Kim considers the significance of postcolonial interpretation for Judges generally but without focused attention on chs. 4-5 ("Who Is the Other in the Book of Judges," in Judges and Method: New Approaches in Biblical Studies [ed. Gale A. Yee; 2nd ed.; Minneapolis: Fortress, 2007], 161-82).
11 Hans de Wit observes the tendency to overlook Spanish-language scholarship in his comparison of Latin American and non-Latin American treatments of Judges 4 ("Leyendo con Yael," in Los caminos inexhauribles de la Palabra: Las relecturas creativas en la Biblia y de la Biblia: Homenaje de colegas y discipulos a J. Severino Croatto [ed. Guillermo Hansen; Buenos Aires: Lumen-ISEDET, 2000], 11-66).
12 my "Deborah, Jael, and Sisera’s Mother: Reading the Scriptures in Cross-Cultural Context" in Women, Gender, and Christian Community (ed. Jane Dempsey Douglass and James F. Kay; Louisville: Westminster John Knox, 1997), 13-22.
13 Laura E. Donaldson, Decolonizing Feminisms: Race, Gender, and Empire-BuildingXChapel Hill: University of North Carolina Press, 1992), 139.
14 Robert Alan Warrior, "A Native American Perspective: Canaanites, Cowboys, and Indians," in Voices from the Margin: Interpreting the Bible in the Third World (ed. R. S. Sugirtharajah; 3rd ed.; Maryknoll, NY: Orbis Books, 2006), 235-41
Christianity and Crisis 49 (1989).
15 De Wit finds examples of such liberationist readings of Judges in Latin American sources ("Leyendo con Yael").
16 Dube, "Toward a Post-Colonial Feminist Interpretation," 15
R. S. Sugirtharajah, The Postcolonial Biblical Reader (Oxford: Blackwell, 2006), 16-17.
17 Uriah Y. Kim, Decolonizing Josiah: Toward a Postcolonial Reading of the Deuteronomistic History (Bible in the Modern World 5; Sheffield: Sheffield Phoenix, 2005).
my "Postcolonial Perspectives on Premonarchic Women," in To Break Every Yoke: Essays in Honor of Marvin L. Chaney (ed. Robert B. Coote and Norman K. Gottwald; Sheffield: Sheffield Phoenix, 2007), 192-203.
18 Jon Berquist, "Postcolonialism and Imperial Motives for Canonization," Semeia 75 (1996): 15-36
idem, Judaism in Persia’s Shadow: A Social and Historical Approach (Minneapolis: Fortress, 1995), esp. 131-36.
19 Baruch Halpern has suggested that the Kenites may have been working for Israel, despite appearances ("Sisera and Old Lace: The Case of Deborah and Yael," in The First Historians: The Hebrew Bible and History [San Francisco: Harper & Row, 1988], 85-87).
20 Musa W. Dube, "Rahab Says Hello to Judith: A Decolonizing Feminist Reading," in Toward a New Heaven and a New Earth: Essays in Honor of Elisabeth Schüssler Fiorenza (ed. Fernando Segovia; Maryknoll, NY: Orbis Books, 2003), 54-72.
21 Susan Ackerman, "What If Judges Had Been Written by a Philistine?" Biblnt 8 (2000): 37-38
22 Ann Wansbrough, "Blessed Be Jael among Women: For She Challenged Rape," in Women of Courage: Asian Women Reading the Bible (ed. Lee Oo Chung et al.; Seoul: Asian Women’s Resource Centre for Culture and Theology, 1992), 101-22
Danna Nolan Fewell and David M. Gunn, "Controlling Perspectives: Women, Men, and the Authority of Violence in Judges 4 6k 5," JAAR 58 (1990): 396.
23 Yee also reports such a comparison ("By the Hand of a Woman: The Metaphor of the Woman Warrior in Judges 4," Semeia6\ [1993]: 106).
24 John J. Collins, "The Zeal of Phinehas: The Bible and the Legitimation of Violence," JBL 122 (2003): 18.
