David Mitchell and Sharon Snyder, Narrative Prosthesis: Disability and Dependencies of Discourse (Ann Arbor: University of Michigan Press, 2000), p. 49.

David Mitchell and Sharon Snyder, Narrative Prosthesis: Disability and Dependencies of Discourse (Ann Arbor: University of Michigan Press, 2000), p. 49.)| false
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David Mitchell and Sharon Snyder, Narrative Prosthesis: Disability and Dependencies of Discourse (Ann Arbor: University of Michigan Press, 2000), p. 53.

David Mitchell and Sharon Snyder, Narrative Prosthesis: Disability and Dependencies of Discourse (Ann Arbor: University of Michigan Press, 2000), p. 53.)| false
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David Mitchell and Sharon Snyder, Narrative Prosthesis: Disability and Dependencies of Discourse (Ann Arbor: University of Michigan Press, 2000), p. 53.

David Mitchell and Sharon Snyder, Narrative Prosthesis: Disability and Dependencies of Discourse (Ann Arbor: University of Michigan Press, 2000), p. 53.)| false
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See, for instance, Joanna Bourke, Dismembering the Male: Men’s Bodies, Britain and the Great War (Chicago: University of Chicago Press, 1996); Rosemarie Garland Thomson, Extraordinary Bodies: Figuring Physical Disability in American Culture and Literature (New York: Columbia University Press, 1997); Susan Wendell, The Rejected Body: Feminist Philosophical Reflections on Disability (New York: Routledge, 1996).

See, for instance, Joanna Bourke, Dismembering the Male: Men’s Bodies, Britain and the Great War (Chicago: University of Chicago Press, 1996); Rosemarie Garland Thomson, Extraordinary Bodies: Figuring Physical Disability in American Culture and Literature (New York: Columbia University Press, 1997); Susan Wendell, The Rejected Body: Feminist Philosophical Reflections on Disability (New York: Routledge, 1996).)| false
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Maud Gleason, Making Men: Sophists and Self-Presentation in Ancient Rome (Princeton: Princeton University Press, 1995), p. 159.

Maud Gleason, Making Men: Sophists and Self-Presentation in Ancient Rome (Princeton: Princeton University Press, 1995), p. 159.)| false
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Maud Gleason, Making Men: Sophists and Self-Presentation in Ancient Rome (Princeton: Princeton University Press, 1995), pp. 131–159.

Maud Gleason, Making Men: Sophists and Self-Presentation in Ancient Rome (Princeton: Princeton University Press, 1995), pp. 131–159.)| false
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Brent Shaw, “Body/Power/Identity: Passions of the Martyrs,” JECS 4 (Fall 1996), pp. 269–312 (280); Stephen D. Moore and Janice Capel Anderson, “Taking it Like a Man: Masculinity in 4 Maccabees,” JBL 117 (1998), pp. 249–273.

Brent Shaw, “Body/Power/Identity: Passions of the Martyrs,” JECS 4 (Fall 1996), pp. 269–312 (280); Stephen D. Moore and Janice Capel Anderson, “Taking it Like a Man: Masculinity in 4 Maccabees,” JBL 117 (1998), pp. 249–273. )| false
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Shaw, “Body/Power/Identity,” pp. 277–281.

Shaw, “Body/Power/Identity,” pp. 277–281.)| false
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Shaw, “Body/Power/Identity,” pp. 279–280.

Shaw, “Body/Power/Identity,” pp. 279–280.)| false
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Moore and Anderson, “Taking it Like a Man,” pp. 252–253.

Moore and Anderson, “Taking it Like a Man,” pp. 252–253.)| false
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Moore and Anderson, “Taking it Like a Man,” pp. 259–261.

Moore and Anderson, “Taking it Like a Man,” pp. 259–261.)| false
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Moore and Anderson, “Taking it Like a Man,” pp. 272.

Moore and Anderson, “Taking it Like a Man,” pp. 272.)| false
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Mitchell and Snyder, Narrative Prosthesis, p. 7.

Mitchell and Snyder, Narrative Prosthesis, p. 7.)| false
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Mitchell and Snyder, Narrative Prosthesis, p. 49.

Mitchell and Snyder, Narrative Prosthesis, p. 49. )| false
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Matthew Kueffler, The Manly Eunuch: Masculinity, Gender, Ambiguity, and Christian Ideology in Late Antiquity (Chicago: The University of Chicago Press, 2001), pp. 27–28. At the same time, some Greeks and Romans also held that anger was a defining aspect of masculinity (Christopher Faraone, “Thumos as Masculine Ideal and Social Pathology in Greek Magical Spells,” in Susanna Morton Braund and Glenn Most [eds.], Ancient Anger: Perspectives from Homer to Galen [Yale Classical Studies 32; New York: Cambridge University Press, 2003], pp. 144–162).

Matthew Kueffler, The Manly Eunuch: Masculinity, Gender, Ambiguity, and Christian Ideology in Late Antiquity (Chicago: The University of Chicago Press, 2001), pp. 27–28. At the same time, some Greeks and Romans also held that anger was a defining aspect of masculinity (Christopher Faraone, “Thumos as Masculine Ideal and Social Pathology in Greek Magical Spells,” in Susanna Morton Braund and Glenn Most [eds.], Ancient Anger: Perspectives from Homer to Galen [Yale Classical Studies 32; New York: Cambridge University Press, 2003], pp. 144–162). )| false
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Haralambakis, “Job as Man in Charge,” p. 135.

Haralambakis, “Job as Man in Charge,” p. 135.)| false
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Saul Olyan, Social Inequality in the World of the Text: The Significance of Ritual and Social Distinctions in the Hebrew Bible (Göttingen: Vandenhoeck & Ruprecht, 2011), p. 68.

Saul Olyan, Social Inequality in the World of the Text: The Significance of Ritual and Social Distinctions in the Hebrew Bible (Göttingen: Vandenhoeck & Ruprecht, 2011), p. 68.)| false
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Katherine Low, “Implications Surrounding Girding the Loins in Light of Gender, Body, and Power,” JSOT 36 (2011), pp. 3–30 (23).

Katherine Low, “Implications Surrounding Girding the Loins in Light of Gender, Body, and Power,” JSOT 36 (2011), pp. 3–30 (23). )| false
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Katherine Low, “Implications Surrounding Girding the Loins in Light of Gender, Body, and Power,” JSOT 36 (2011), p. 23.

Katherine Low, “Implications Surrounding Girding the Loins in Light of Gender, Body, and Power,” JSOT 36 (2011), p. 23.)| false
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