Sentences with phrase «women in leadership as»

Not exact matches

Those numbers seem to be shifting as more women hold leadership roles in business, says Grossblatt.

Men and women with deeper voices are more likely to land in leadership positions and are generally perceived as a greater authority.

When picking leaders, for instance, managers learn to look beyond the male stereotype — a strong, take - charge authoritarian — and watch for behaviours that suggest leadership in women, such as effective information - gathering and collaboration skills.

«The Women's March stands out as a remarkable example of leadership that eschews «command and control» in favor of «connect and collaborate,» two - way over one - way conversation, and wielding moral over formal authority.»

In 2010 she was the recipient of the company's most prestigious award for her inclusive leadership practices, and has been recognized by the Women's Business Leadership Network and the Hispanic Operators Association, as well as Latina Style Magazine.

«The pay gap still persists because women continue to have disproportionate representation in both corporate leadership positions, as well as political ones.»

«The pay gap still persists because women continue to have disproportionate representation in both corporate leadership positions, as well as political ones,» she tells CNBC Make It.

As you'd expect, men outnumber women on the list, but the 17 - to - 13 margin points to an increase in the number and quality of women pursuing leadership roles in business.

So here you are: 60 about strategy and leadership, written by women and listed in no particular order so as not to overemphasize any one of them.

That meant instituting numeric targets for women in leadership, as well as for people of color, and tying executive compensation partly to meeting those metrics.

As president and CEO of Catalyst, an organization committed to expanding opportunities for women and business worldwide, I'm often asked why there are still so few women in senior leadership roles — like Meg Whitman, president and CEO of Hewlett Packard — and what forward - thinking men and women can do about it.

Store associates from around the world, home office colleagues, members of the Walmart board of directors and Walmart senior leaders watched as McMillon was recognized for his significant leadership role in supporting the strategies of the Women's Economic Empowerment team and Walmart's role in launching the Women Owned Logo across Walmart globally.

What started as a list 17 years ago has evolved into the world's most extraordinary leadership community, convening the preeminent women in business — along with select leaders in government, philanthropy, education, and the arts — for wide - ranging and inspiring discussions.

Uber has not only brought on a chief diversity officer but also continues to make progress in terms of representation of black and brown people in leadership roles in the U.S., as well as the overall number of women in its workforce.

Prince - Eason's professional career as both corporate executive and woman business owner has honed her expertise in supplier diversity, strategic leadership, management best practices and cost ownership processes.

«We are proud to honor 20 Top Corporations for their world - class leadership in partnering with women's business enterprises to sustain innovation in this country and fuel our economic growth,» said Linda Denny, president and CEO of WBENC, the leading authority on and advocate for women's business enterprises (WBEs) as vendors and suppliers to the nation's leading corporations.

Started as a list, Fortune MPW has evolved into the world's most extraordinary leadership community, convening the preeminent women in business — along with select leaders in government, philanthropy, education and the arts — for wide - ranging conversations that inspire and deliver practical advice.

Fortune MPW started as a list 18 years ago and has evolved into the world's most extraordinary leadership community, convening the preeminent women in business — along with select leaders in government, philanthropy, education and the arts — for wide - ranging conversations that inspire and deliver practical advice.

But here we have one rule about corporate diversity that's so vaguely written as to be nearly meaningless for increasing the number of women in leadership.

Under her leadership, Assurex Health was recognized as one of Inc. magazine's 50 Fastest Growing Women - Led Companies in America and USA Today's Top 10 Entrepreneurial Companies.

This voluntary initiative is designed to help organizations and individuals apply key recommendations on how to advance the role of women in leadership and board positions from the B.C. Economic Forum to your organization (as appropriate) and measure the progress.

As I pointed out in my first blog, the percentage of women in corporate leadership positions today is abysmal, and it's even worse in the venture capital world.

They also shared the opportunity to invest in women as business leaders and entrepreneurs — with their leadership characteristics and with the economic blind spot, particularly in their own space of venture capital.

The authors usefully highlight the ways in which the evangelical fervor of the nineteenth century gave women considerably expanded space for social leadership, and they view people such as Matthews and Joseph Smith, founder of the Mormons, as reacting, at least in significant part, to this challenge to patriarchy.

The purpose of my project was to unpack and explore the phrase «biblical womanhood» — mostly because, as a woman, the Bible's instructions and stories regarding womanhood have always intrigued me, but also because the phrase «biblical womanhood» is often invoked in the conservative evangelical culture to explain why women should be discouraged from working outside the home and forbidden from assuming leadership positions in the church.

What is less clear to me is why complementarians like Keller insist that that 1 Timothy 2:12 is a part of biblical womanhood, but Acts 2 is not; why the presence of twelve male disciples implies restrictions on female leadership, but the presence of the apostle Junia is inconsequential; why the Greco - Roman household codes represent God's ideal familial structure for husbands and wives, but not for slaves and masters; why the apostle Paul's instructions to Timothy about Ephesian women teaching in the church are universally applicable, but his instructions to Corinthian women regarding head coverings are culturally conditioned (even though Paul uses the same line of argumentation — appealing the creation narrative — to support both); why the poetry of Proverbs 31 is often applied prescriptively and other poetry is not; why Abraham, Isaac, and Jacob represent the supremecy of male leadership while Deborah and Huldah and Miriam are mere exceptions to the rule; why «wives submit to your husbands» carries more weight than «submit one to another»; why the laws of the Old Testament are treated as irrelevant in one moment, but important enough to display in public courthouses and schools the next; why a feminist reading of the text represents a capitulation to culture but a reading that turns an ancient Near Eastern text into an apologetic for the post-Industrial Revolution nuclear family is not; why the curse of Genesis 3 has the final word on gender relationships rather than the new creation that began at the resurrection.

Man in a position of leadership without the right gifting and character is just as bad as assuming a woman teaching and having authority.

Myth # 4: Women must learn to be indirect about their opinions and desires so as not to upset a man's sense of «leadership» in the home.

And yet women who showcase leadership in the Church today are more likely be accused as a Jezebel than celebrated as a Deborah.

If women are celebrated, empowered and given freedom to exercise their gifts in leadership as God intends, imagine what it could do for the global Church — God's kingdom on Earth as He intended — a glorious, united and beautifully vibrant people.

We need to teach on submission and church authority structures in a way that equips women abused by the very leadership to which they were called to submit to boldly live out their gifting as co-heirs with Jesus Christ.

Organizations such as World Women in Defense of the Environment chronicle the global extent of female leadership and courage in ecological fields.

He is not tempted to speak as though Emergent is inventing the wheel, as many of his colleagues do, when it places women in leadership roles or advocates for social justice.

On issues such as women in church leadership, and other religions, we are free to come to a «developed, or even different, view» from what we find in the canon, just like William Wilberforce did with slavery; but that is ok, because the word of God is «ultimately a person, not a manuscript».

While the modern times would certainly allow for women to take leadership roles in religion there is an irony in it as well.

Similarly, the recognition and right use of gifts would prove as applicable a criterion for judging women's suitability for leadership in the family as her suitability for ordination to ministry.

And women being described as Paul's coworkers in the NT which may imply leadership or teaching roles.

They are surprised because, as a self - described «liberated woman» who champions women in church leadership and an egalitarian interpretation of Scripture, I don't fit the perceived mold for the submissive wife.

The topic of women in leadership is seen as a «gender rights» issue by many, both inside and outside of the Church.

As a woman whose opportunities for Christian leadership were severely limited by the conservative evangelical culture in which I was raised, blogging has given me a voice and a reach I would not have otherwise had, and I am so grateful for that.

Again, the point I would make about Gal 3:28 is not to see that as being about an argument for «equality» (for example women in leadership) but that it is possible to be part of the body of Christ for everyone and that you don't have to be male / Jew / free for that.

They speak of church cultures that treated women's bodies as inherently problematic and seductive, that assigned a woman's worth to her sexual purity or procreative prowess, that questioned women's ability to think rationally or make decisions without the leadership of men, that blamed victims of sexual abuse for inviting the abuse or tempting the abuser, that shamed women who did not «joyfully submit» to their husband and find contentment in their roles as helpers and homemakers, and that effectively silenced victims of abuse by telling women and children that reporting the crime would reflect poorly on the church and thus damage the reputation of Christ.

So the point I want to make today is not that all who subscribe to patriarchy are abusive, but that patriarchy in a religious environment, just as in any environment, has a negative effect on the whole community and creates a cultural climate more susceptible to abuse than one characterized by mutuality and shared leadership between men and women.

They apply proof - texts to support a paradigm in which women submit to their husbands, stay out of church leadership, and find their ultimate calling in the home as mothers... while ignoring those passages that instruct women to cover their heads when they pray, call their husbands «master,» and function as the property of their fathers and husbands.

as long as they don't allow women to serve in equal positions, it will not only be unfair to women who are in some kind of leadership role, but to its women followers since they are virtually unrepresented

«For myself, the shock made me numb at first, and then I was profoundly sad that my life as a woman religious and my commitment to serving the poor would be so denigrated by the leadership of our church,» says Sister Simone Campbell, who heads NETWORK, a liberal advocacy group in Washington.

And of course the Manifesto says nothing of submitting to male leadership if one's husband desires a polygamous family (as was allowed in Scripture, even if it wasn't specifically recommended), but instead says that the TRUE woman affirms that marriage is a covenant «between one man and one woman.»

Bishop Kay, who is married with two adult sons, told ABC that she hoped her election as Archbishop would inspire other women in the Church to seek leadership roles.

For example, I disagree with complementarian positions that limit the role of women in church leadership, but I don't think this puts me in the category of «revisionists» who are «open to questioning key evangelical doctrines on theology and culture,» as Belcher asserts on page 46.

Another example of this is the way that some teach that women can not take any kind of leadership in the church on the basis of the Greek word authentein in 1 Timothy 2:12, a word which is found nowhere else in the New Testament and is very rare in Greek as a whole, and which never seems to mean simply «have authority» as some people insist it means.