| The issues of inclusive language have recently been given important attention in the linguistic arena in the Unite States, particularly in the areas of sociolinguistics and feminist linguistics. Many in the Christian and Jewish faith communities have also begun to struggle with the issues as the language of faith is called into question. Most of these discussions, however, occur in separate spheres. Those in linguistics seem to pay little attention to the religious questions and those in religion have little familiarity with the linguistic research. The intent of this thesis is to bring the theories and research in linguistics to bear on the issues of inclusive language as they are raised in the church and synagogue.;The design of the document includes four chapters, three of which present a review and evaluation of the current literature relative to inclusive language in the areas of sociolinguistics, feminist linguistics, and theology. The fourth chapter offers implications for religious education of incorporating the theories and guidelines suggested by advocates of inclusive language.;Certain boundaries are observed in the document. Only issues of sex-inclusive language are addressed, although issues of racist language are equally important. Secondly, two specific linguistic features, the use of "man" and "men" as generics, and the problems of using sex-exclusive pronouns, receive primary attention. Those issues are considered in a triadic fashion in each chapter under the headings of "generic language," "written language," and "spoken language.".;Central to the core of the thesis is the theory of Benjamin Whorf and Edward Sapir that language, thought and culture are interrelated. Evidence is presented which evaluates linguistic research and theories concerning this hypothesis. The conclusion is drawn that they are related, and that the language we use influences both our thinking and our actions. For this reason, then, the issues of inclusive language are not trivial, but are of significance in the ways we experience and interpret the world. The language of faith, therefore, is not a side issue for education in church and synagogue, for it shapes the thoughts and actions of believers in their daily lives. |
