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Juan Pablo Mora
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Profesor de Lingüística en busca de una mejor manera de impartir sus clases.
Profesor de Lingüística en busca de una mejor manera de impartir sus clases.

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el poder de las palabras... @realDonaldTrump sabe cómo deshacerse de sus adversarios por medio de los insultos https://www.nytimes.com/2018/01/05/us/politics/trump-nicknames.html
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In the years since, inclusion in language has blossomed. Now we not only have glorious and complex examples of what it means to be transgender, we also have words for people like me who simply don’t feel at home as male or female, or being referred to as he or she. Now we have words like gender neutral, gender deviant, gender nonconforming and non-binary making and taking up space. Now we have pronouns like “they/them” and “zi/zer,” among many others.

Sadly, it feels as though I missed the bus. I am completely at home now with my male identification. I don’t know whether this was a natural progression or if I was beaten into submission by the world. However I got here, I feel comfortable with my “he” and “him,” but I know that I lost a lot in my retreat. At times I still fear that I’m not being my most authentic self.

Language is meant to be inclusive, but most important, it is meant to expand, to be updated and challenged by the times. However, language can also repress: It’s not a coincidence that the people who are most often allowed to deem the world too sensitive and politically correct are the ones who wield power and privilege over others. For black people, this means white people; for gay people, this means straight people; and for trans and gender-nonconforming persons, this means the world.

As a society, it seems sometimes that we have no desire to grow. Any hint at change is met with aggression. I wish so desperately that I could have had these words as a child, that I could have claimed my own gender neutrality, my own gender deviance. I wish that language was more accessible to people who need it most. People of color, people living in poverty in places like West Baltimore, people who are being suffocated by an inability to claim who they are.

Gioncarlo Valentine (@gionvalentine) is a writer, photographer and transgender rights advocate.

tomado de https://www.nytimes.com/2018/01/03/opinion/language-pronouns-gender-zer.html
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¿qué pensáis de la opinión de este catedrático de Derecho Civil sobre la correlación entre la existencia del género neutro en alemán o la falta de él en español y la mayor o menor aceptación en las leyes de la intersexualidad?


Pero no hay solo dos y quienes, desde la otra esquina, creen que el sexo es únicamente biológico y, sobre todo, de que, o eres hombre, o eres mujer también están equivocados. No es así y desde la antigüedad sabemos que hay personas intersexuales: Hermafrodito, hijo de Hermes y Afrodita, era un dios menor en la mitología griega. La medicina contemporánea explica que las variantes del desarrollo sexual no son patologías, no deben ser tratadas como enfermedades para curarlas y ajustar el sexo a uno de los dos tradicionales.

El pasado 10 de octubre, el Tribunal Constitucional alemán resolvió que la legislación de registro civil de aquel país no podía seguir situando a las personas intersexuales en un limbo entre hombres y mujeres. Las personas intersexuales, ha resuelto, tienen todo el derecho del mundo a figurar en el registro civil como “diversos”, ni hombres, ni mujeres, y ha dado de plazo al legislador hasta el 31 de diciembre de 2018 para adecuar las leyes alemanas a la realidad. Otra cosa, establece el sabio tribunal de Karlsruhe, sería contrario al derecho general de la personalidad y a la interdicción constitucional de la discriminación personal.

La sentencia da en qué pensar: en España tenemos una ley de registro civil bastante reciente —todavía no ha entrado en vigor—, pero nuestra legislación, obsesionada con las cuestiones de género, no da razón de la condición de las personas intersexuales. Son muy pocas, acaso una de cada mil o poco más, y este, ay, es un país de tercio excluso. También concurre una razón cultural profunda: en castellano, hay básicamente dos géneros, el masculino y el femenino. El neutro que yo estudié era muy limitado: conceptos abstractos (lo justo), artículos (lo), pronombres indefinidos (algo, nada), adverbios de cantidad (tanto, cuanto) y poco más.

Pero en alemán el género neutro es tan ubicuo como el masculino o el femenino: en alemán decimos das kind (“lo” niño) y das mädchen (“lo” muchacha), son sustantivos neutros y desde siempre los hablantes de la lengua de Goethe están hechos a la triple clasificación de los géneros. No hay problema cultural, su lengua no les aherroja a la dualidad. Históricamente, la legislación prusiana de 1794 ya reconocía a los hermafroditas —hoy decimos intersexuales— el derecho a escoger uno u otro sexo a partir de los 18 años. Ahora el Tribunal alemán ha dado un paso más: quédense donde están, son distintos y tienen todo el derecho del mundo a que así conste. Amén.

Pablo Salvador Coderch es catedrático de Derecho Civil en la Universitat Pompeu Fabra.

https://elpais.com/elpais/2017/12/28/opinion/1514479555_576065.html
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According to Merriam-Webster’s, “feminism” was the most searched-for word in its online dictionary, up seventy per cent from 2016. But who in 2017 needed to be told what “feminism” means? Upon searching, these people would have learned from Merriam-Webster’s that the definition of “feminism” is “the theory of the political, economic, and social equality of the sexes.” Some number of them were probably relieved to learn that it is still just a theory.
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“When I use a word, it means just what I choose it to mean,” Humpty Dumpty says to Alice. How can you make a word mean so many different things? Alice asks. “The question,” Humpty Dumpty replies, “is which is to be master, that’s all.” George Orwell said the same thing. Meaning, at bottom, is about power. “Truth,” Oliver Wendell Holmes, Jr., once said, is “the majority vote of that nation that could lick all others.” A disagreeable thought, but not an inapposite one in 2017.
Later on, of course, Humpty Dumpty had a great fall. Something to look forward to in 2018. Happy New Year.
https://www.newyorker.com/magazine/2018/01/08/words-of-the-year
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“We’re reaching new audiences in a language that is popular,” said Bilkisu Labaran, who oversees the service in West African Pidgin and who grew up speaking it, in spite of her parents’ disapproval. In schools, teachers warned students about the dangers of what they considered a “deviant” language.

While Pidgin is looked down upon by some, the word itself is not derogatory. More than 75 million people are thought to speak the language, either as their primary or secondary tongue.

“It’s so expressive, it brings people together and reaffirms a shared African identity,” Ms. Labaran said.

There are many variants of pidgin spoken across West Africa, from Mauritania in the north to Nigeria and English-speaking parts of Cameroon in the south, and the BBC said it is using a mélange in an effort to create some sort of regional standard. This has fueled debates among staff members over word choices: should, for example, an article use a word from Cameroonian pidgin, or from Nigerian pidgin, the most widely spoken variant.

The team is also trying to pioneer a standardized written form of Pidgin, which is primarily a spoken language. There are no formal ways of learning it; people simply pick it up.

Chris Ewokor is helping the BBC effort by putting together a linguistic guide. “I’m creating rules that we never had before,” he said.
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Pidgin does have its own grammar, phonetics and vocabulary, linguistic experts say, and it has historical and cultural significance in West Africa.

Dr. Christine I. Ofulue, an associate professor of linguistics at the National Open University of Nigeria, who specializes in Pidgin, says it reflects Africa’s relationship with outsiders over the centuries, evolving from the language of the slave trade to a form of resistance and anticolonialism.

Today, she says, it represents African pride, seen in the flourishing number of radio stations and television programs that use Pidgin. An opera sung in West African Pidgin was staged two years ago in London, a world first.

Pidgin helps bring together, at least linguistically, large parts of a continent carved up by European colonizers who were later replaced, in many cases, by corrupt leaders. “It’s the language of the masses,” Ms. Ofulue said.

She commended the BBC’s decision to offer the service, saying it helped remove the stigma attached to Pidgin, often derided as a corruption of standard English.

West African Pidgin has its origins in the 15th century, when Portuguese traders were the first Europeans to reach the western shores of Africa, looking for copper, ivory and pepper, as well as slaves. Vestiges of Portuguese remain — for example, “pequenho,” the Portuguese word for “small,” evolved into “pikin,” the Pidgin word for “child.” “Sabi,” the Pidgin word for “to know,” comes from the Portuguese verb “saber.”

Then came the British, who developed a more robust form of communication with local chieftains in the 17th and 18th centuries. At the time, Pidgin was regarded as a language for the local elite, who benefited from the slave trade of their own people. In Nigeria, the largest former British colony in West Africa, Pidgin thrived as more and more people interacted with the colonizers.

As British English was introduced into schools in the region as a result of colonialism, Pidgin began to be viewed as a bastardization of the pure English that had been promoted with the help of institutions like the BBC.

But as time went on, Pidgin evolved into a language of resistance and anti-colonialism, embraced by activists like Fela Kuti, a firebrand Nigerian musician, who sang in Pidgin as an act of defiance. In “Gentleman,” for example, a song in which he attacks Western standards imposed on Africans, he sings: “I no be gentleman at all o, I be Africa man original.”

Even after West African nations gained independence, artists used Pidgin to criticize their leaders. In 2004, Nigeria’s president at the time, Olusegun Obasanjo, a former military general, banned a popular rap song, “Jaga Jaga,” (“Rubbish Rubbish”) about politicians who were “scatter scatter” (ruining) the country.

Although some critics discourage the use of pidgin, its supporters say it represents far more than a language.

“Young people are taking it and owning it, and creating an identity from it,” Ms. Ofulue said. “This is our creation. That pride belongs to us.”
https://www.nytimes.com/2017/12/30/world/africa/bbc-pidgin.html
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En pleno debate sobre política lingüística en España por el alumnado de mi clase Lingüística Aplicada el miércoles pasado. Los políticos Deberían tomar nota de los argumentos y las cosas que dijeron mi alumnado.
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‪Fue un honor tener en el debate de mi alumnado de lingüística aplicada el miércoles a dos grandes de la innovación docente, @jonbergmann y @eherrero123 ‬gracias a +Raul Santiago
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18/11/2017
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Conviene recordar la maldición bíblica de la Torre de Babel: hablar diferentes lenguas es una maldición. No une a los hombres, los separa. Que haya muchas lenguas no es un enriquecimiento, sino un empobrecimiento. En Papúa Nueva Guinea se habla una lengua diferente en cada pueblo y no se comunican, lo que da lugar a luchas constantes. Se estima que en el Mundo se hablan unos 7.000 idiomas diferentes. Una auténtica maldición. Así que ese es otro engaño, el que existan muchos idiomas es empobrecedor y no enriquecedor como se nos dice".
tomado de:
https://www.almendron.com/tribuna/el-engano/

Respuesta magnífica por Elena Álvarez Mellado:
Las lenguas son el vehículo de la cultura, el pensamiento y el conocimiento de las sociedades que las hablan y constituyen una parte fundamental del patrimonio humano común. Las lenguas son herramientas colectivas creadas colaborativamente por todos los hablantes y que representan y modelizan el mundo que nos rodea. La realidad es poliédrica e inabarcable y las distintas lenguas intentan dar cuenta de esta complejidad desde distintos puntos de vista y a través de estrategias variadas.

http://www.eldiario.es/zonacritica/lenguas-castigo_6_705239490.html
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Estoy usando PERUSALL por primera vez como herramienta para la lectura conjunta de textos . Para probarlo, podéis registraros aquí:

www.perusall.com

Tenéis que registraros como estudiantes e introducir este código:


PABLO-MORA-GUTIERREZ-8308

(pertenece a un curso de formación de profesores de la US en el que lo he probado, pero que ya ha finalizado. Podéis encontrar dos pdfs recientes que he escrito yo sobre mi docencia y en los que resumo una experiencia el curso pasado y un capítulo de un libro de formación de profesorado donde cuento mi "historia" y por qué enseño como enseño. Si escribís algún comentario o pregunta sobre lo que yo he escrito, os lo agradeceré.
Así me ayudaréis a mejorar, aunque aquí conocéis toda mi historia pues casi todo lo comparto aquí.
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