Sentences with phrase «of gendered language»

Yet examples of gendered language were «clear and abundant,» the researchers write, and they couldn't help but explore that language further.

2) I was listening to Greg Boyd teach via podcast the other day, and he was speaking on the use of gender language in the first century.

Not exact matches

An easy first step is to use gender - neutral language in job descriptions that will attract a diverse pool of applicants.

This vague language makes it difficult for women to prove they were paid less than a male counterpart because of their gender and deters many from even filing a lawsuit.»

But according to a new study looking at the effects of PC language on mixed gender teams and published in Administrative Science Quarterly, watching your language also appears to work — at least if you're aiming to work constructively with a diverse group.

Something as simple as putting a dollar into a «Guys Jar» every time an employee uses gender - biased language (something Nahm has seen work well with her clients, which include Box, GitHub, and Reddit) can help increase awareness of unconscious bias.

Preferred audience targeting allows you to identify a specific segment of the population (by age, gender, location, language, interests, etc.) and increase the odds that people in that niche will be exposed to your content in their news feed.

You can even add Audience Restrictions to explicitly tell Facebook to restrict the reach of your post to certain age groups, genders, locations or languages.

Twitter Analytics provides you with a ton of information about your audience — including their gender, location, interests, and language, as well as other companies and people they follow.

Some elements of human rights can also be dealt with through language on labour and gender in an agreement.

While CETA has gender non-discrimination language, it is fair to say that Canada is ploughing relatively new ground in its push for inclusion of specific language on gender issues in trade agreements.

He frequently cites the work of Frank Furstenburg and Arlie Hochschild, two sociologists of family and gender relations whose views are by no means ideologically conservative, and he avoids value - loaded language, especially when it comes to describing the mainline Protestant churches whose leadership has, by and large, capitulated to the secular - elitist acceptance of extramarital sex, abortion, homosexuality, and other practices that conservative Christians view as inimical to moral life and family health.

In fact, in the past 9 years there have only been 3 topics people discussed, regardless of their race, religion (even atheists), culture, gender, or primary language: they only spoke of (1) God, (2) family, and (3) relationships with other people & regrets / joy for those relationships.

The very language upon which it depends for articulating its moral and political ambition — e.g., equality, gender, humanity, rights, etc. — was predicated upon reality being more than a linguistic construct or the creation of individual egos.

Some Africans of both genders are concerned about exclusive, hierarchical language, but most seem content to continue with these patterns.

Another story had stated that the Church of Sweden had told its clergy to begin using more gender - neutral language including terms for «God».

We were debating whether or not it's helpful to use language like «act like a man,» or «true womanhood,» or «real men» in our religious dialogs, and I was arguing that the goal of the Christian life is to be conformed to the image of Christ, not idealized, culture - based gender stereotypes.

After all the controversy of last week, it's tempting to turn this post into a discussion on gendered language around the Holy Spirit (feminine in Hebrew and Aramaic, typically neuter in Greek, masculine in this particular text), but that's just not how this passage is «singing» to me today, so instead I'd like to focus on Jesus» stirring and tender words in verse 18: «I will not leave you as orphans.»

It should be noted that throughout this book we have assiduously pursued the use of gender - free language in speaking of God.

There still exists inequality and oppression in the Church regarding women religious, propounded by the use of gender - specific language:

The structure, formation of sentences and paragraphs, the use of genders, representation in various parts of sentence, style, use of idioms etc differentiate English language from Greek.

In the case of Psalms, there is a delicate issue of practical judgment involved because it is at least conceivable that by now millions of Catholic women — I have no way of knowing — have become so sensitive to textual phenomena such as pronoun usage that the only way to make these poems accessible to them as vehicles for prayer is to observe strict gender neutrality in the language.

How utterly oblivious I was to gender issues: I do not refer only to the unrelievedly masculine language of the book.

But there is much more to this tendency than critiques of gender - exclusive language.

In other words, the author finds gender - neutral language easier than the language of repentance.

In this latter, we are concerned with the fundamental rights of the human person for freedom and equality irrespective of gender, language, culture, race, caste, creed or anything else.

I would feel better if I could claim that it was, after all, only a matter of blunderbuss pronouns, that today my language would be gender inclusive.

Hence the vital importance of grasping the stakes of the global governance «gender equality» norm - what both words - «gender» and «equality» mean in the language of the norm - setters, who is at the rudder of global governance, what their strategic vision and agenda are.

The statement in the introduction that the English language is deficient in its lack of a common gender third - person singular pronoun applies as much to pronouns referring to God as those referring to people.

The translators have used paraphrases, otherwise avoided in this version, to compensate for a deficiency in the English language — the lack of a common gender third - person singular pronoun.

There is a determined attempt to impose gender theories in many countries — with attempts to change language or to castigate parents for bringing up children as male or female, as if the structures of language and grammar bore no necessary relation to human biology and were just a social construct of a patriarchal or «straight» society — and forgetting that «non-binary» language is itself a construct and an attempt to ideologically cleanse language to suit a particular theory.

Although I strive to use gender - inclusive language wherever possible and appropriate, and I ask the same (with explanation) from my students, your own extensions of the basic insight or sentiment are debatable enough, I believe, to summon up my misgivings of yesteryear.

The majority of the world's languages do not have the gender system; in them pronouns are not gender - marked.

Gender has surreptitiously helped itself to the language of the body, using words such as «boy» and «woman» to signify a mere state of mind.

Concepts such as sexual orientation and gender identity catapult huge stones into the pool of language, kicking up its surface and causing waves to spread outwards.

As though by magic, the difference between Gender and sex serves a purpose: in confronting us with what we are not — homogenised states of mind — the ideology named Gender points us back towards the nature of sexual identity, sexual difference, language, and knowledge itself.

My gender does alter my perception of reality and my language.

And then comes: the taboo subjects; talking about people as if they are not there (or as if they are an «issue», not a person); assuming everyone (who counts) is of a certain race, ability, class, language, sexuality or gender; various non-biblical behavioural rules; the targeted enforcement of church rules (whether «biblical» or not) on particular groups; and the general reluctance to see things from another's perspective (even if this is a skill that churchgoers use all day, every day, outside thw church).

The failure of our language to have a gender - neutral way of referring to a person is a difficult problem when it comes to divinity, but ignoring it is not acceptable.

The first focuses on the questions of language and hermeneutics raised by the gender - feminist critique.

English and Greek distinguish between masculine and feminine pronouns in the third person singular (he / she), but neither distinguishes the gender of the second person singular or plural (you) The Amharic language of Ethiopia uses anta for the second person masculine singular pronoun, and anci for feminine singular.

At the time, gender - neutral language usage was by no means the norm; to the contrary, the mandate marked an attempt by a small elite of scholars to normalize a change that they wanted to see in the English language by imposing that change on the Bible.

He always makes a practice of using language inclusive of race and gender and is an advocate for women's ordination.

It has also emphasized the relational character of knowledge and the role of the community (for Christians, the Church) in interpretation, as well as the situatedness (language, gender, culture, and historical particularity) of every interpreter.

In Episode 114 of Edit Your Life, I interview Casey Brown about gender identity, language, and parenting.

In Episode 114 of Edit Your Life, Christine interviews Casey Brown about gender identity, language, and parenting.

Modifying the language to be gender inclusive, while retaining the requirement that a leader be a parent who has breastfed a baby, would be in the spirit of the policies in my mind.

This provides us with a strong base to get the best deal for you, including better pay and conditions, providing health and safety advice and ensuring that food workers aren't discriminated against on the grounds of ethnicity, gender, age, disability or language.

Ms. Charity Binka, a Gender and Media Expert, Advocate and a lecturer, in a presentation on «the role of the media in eliminating SGBV in Ghana», tasked media practitioners to avoid judgmental language and details of victims such as names and photos, when reporting on SGBV.

The party calls for a new plan for the introduction of «emotional intelligence» classes in schools, for the learning of foreign languages in schools, as well as the elaboration of a new «Plan Africa», which sets out to support African countries in their struggle to promote democracy, human rights, gender equality, and sustainable development.