Khembelle Barushlani distinguishes between a masculine, an animate and an inanimate gender. Gender is divided strictly on semantic grounds. Adult male humans and deities (both male and female) receive the masculine gender, women, children and animals the animate gender [1] and everything else, from objects to abstract concepts, the inanimate gender.
Gender surfaces mainly in the verbal system. The verbs to be (q.v.) have different forms depending upon the gender of the actant, and the verbal conjugations show different endings depending upon the gender of the absolutive actant.
Finally, Khembelle Baruslani distinguishes gender in the third person singular personal pronoun (q.v.).
[1] Of course, it is clear that the internal representation of the Barushlani gender system distinguishes between people, animals and objects; and that the Barushlani culture views children and women as animals. However, this description makes clear the extent of the class of 'animals' in the Barushlani mental purview. And it enables me to refer to Lakoff's classic work (Lakoff, George 1987)