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This study attempts to investigate the strategies of rejection in the arena of political debates. The main challenge in dealing with rejection strategies pragmatically lies in the idea that rejection is divided into two types: Explicit or Implicit. As such, the study tries to identify the main implicit pragma-linguistic strategies of rejection that the American debaters employ in arguments with their opponents. Furthermore, it highlights these indirect strategies of rejection that have been utilized more frequently by American debaters so as to serve their political agendas. Moreover, the study pinpoints the stage at which the rejection process takes place. Thus, the qualitative study uses an eclectic model primarily based on previous studies conducted in the field of argumentation (Van Eemeren & Grootendrorst, 2018) to investigate rejection strategies. The study has been concluded that American debaters more frequently employ offensive than defensive tactics to defend their positions and reject those of their opponents. As a result, they make an effort to discredit the opinions of their opponents in a variety of ways such as accusations, insulting, criticizing, denial, and condemning. Moreover, it has been noted that the process of rejecting a standpoint is initiated within the developing stage. Thus, the developing stage can be viewed as the essence of argumentation in which viewpoints are defended or rejected.

This study uses a Cognitive Grammar framework to analyze Barack Obama's strategic linguistic and cognitive construal operations in A Promised Land, focusing particularly on how he configures Black identity salience in the American political landscape. Addressing two key research questions-how Blackness becomes salient both linguistically and cognitively and which characteristics are foregrounded, and what this reveals about Obama's role in redefining Blackness the analysis aims at profiling and trajector/landmark alignment as prominence types. The findings indicate that Obama uses language to achieve significant ends: foregrounding structural racial disparities (e.g., exclusion), challenging prevalent racial stereotypes (e.g., media portrayals), and managing external framing and political othering. Interestingly, the analysis reveals how Obama deliberately opens up the definition of Blackness from monolithic limitations. Using his own life as an exemplar, he deconstructs and expands meaning, including his moral character ('only trying to be a good man was enough') while advancing a broader, more universal definition of Blackness one not exclusively determined by others' perceptions, outside stories, or stereotypes, but by personal character and common values. Moreover, Obama's narrative links personal experience and collective U.S. racial history. His observation that 'Nothing in Black people's experience' tells them that one Black American may win the presidency of the U.S. reflects the rigid cognitive barriers imposed by centuries of systemic oppression and exclusion. Yet, his own achievement, framed as \"a miracle,\" serves to foreground a rupture in this historical pattern. Overall, this study recognizes language as a cognitive tool in the construction of racial perception and political accountability, as well as the creation of an identity connecting individual history with societal consciousness, contributing significantly to discourse on Blackness in America.

The study aims to investigate how the concept self (i.e nfis) is metaphorically conceptualized in the Quran within the framework of the Conceptual Metaphor Theory (CMT). The research limits itself to the concept of the Evil-Commanding Self (al-nafis al-'ammārah bil-soū) in Chapter Two (Surah Al- Bagarah) as a sample. The researcher applies a descriptive and an analytical method using data from Quranic verses where the term self is used. The data is analyzed basically to cognize how the term self relates to the construction within which it is positioned in particular, and the structure of the verse in general. The researcher found thirteen verses where self is described as commanding evil. The verses were grouped under nine general concepts (i.e. betrayal, deceiving, contradictory, neglectful, hypocritical, unjust, envy, cheaply sold self, etc.). It is found that caring for and talking about human self in the Quranic text is not arbitrary, but it has always been cognized as a power that resides inside people as a source of their actions and movements. Furthermore, it is also found that the way the term self is perceived reflects basic and universal human experiences as well as cognitive capacities. In doing so, the study contributes to a deeper comprehension of the human psyche and its significance in religious and ethical contexts.

The current paper attempts to exhaustively investigate and analyses 'Racism' from a pragma-discoursal perspective. Racism is defined as a statement on 'Race' and 'Racial Prejudice' as,'' arranging groups hierarchically in terms of psychological and cultural characteristics that are immutable and innate.'' (U.N OHCHR: 2005:4). Racism is based on color, social, religious, cultural or linguistic reasons within society. However, this issue has not fully considered in linguistic studies in general and a pragma-discoursal investigational analysis. To bridge this gap, the present work tries to scrutinize the racist discourse pragmatically, concentrating on the pragma discoursal notions and their relevant strategies that construct the pragma discourse structure of racism. Thus, this paper tries to answer major questions including: 1- why racist discourse devices are employed in mass media Are there any discoursal a pragmatic device that are used to actualize and show racism to answer such questions, the present study hypothesizes that. some cohesive devices compose the discoursal structure of racism including the grammatical and lexical ones, transparency, nominalization that are used frequently in analyzing the racist discourse. Also, pragmatic devices compose pragmatic structure of racism including speech acts, deixis, presupposition, cooperative principles and politeness. On the basis of the questions and hypotheses that are stated above, it is concluded that the racial discourse can be analyzed through ideologies and speech acts, implicature with cohesive devices. The racists can employ the pragma-discoursal strategies that support most devices that are used frequently in favor of racist discourse.

Humor in stand-up comedy has long been studied where humor is disputably attributed to the incongruity theory or to some linguistic tools such as pun or hyperbole. This study investigates humor in American stand-up comedies that tackle Arabs' issues. More specifically, the study tries to determine the features of such comedy; whether this humor is verbal or nonverbal, and how it creates laughter. The study employs Kress & Van Leeuwen's (2021) model of visual design to analyze the data_ 13:43 minutes of videos, collected from the YouTube platform. The data comprises videos for American comedians who do jokes about the Arabs. Russell Peters is Indian American, Maz Jobrani is Iranian American, and Nemr Abou Nassar is Lebanese American. This study applies Multimodal Discourse Analysis (MDA) within a qualitative approach to carry out deep linguistic analysis of the data. Results indicate that comedians try to create laughter using eight comedy tactics (expectation breaching, misconstruing, exaggerations, fear, disproportionate reactions, contradictions, stupidity, and fooling) which are realized by a shift between verbal and nonverbal techniques. Verbal techniques involve pauses, voice modulation, word elongation, accent mimicry, incorrect language, word choices, laughs and sounds. Non-verbal strategies include body movement, gestures, gazes, and facial expressions. Such findings are useful for any future research involving stand-up comedies, and for helping comedians construct their shows.

اعتقد أغلب المهتمين والباحثين في تراكيب اللغة العربية وأصولها أن لغتنا العربية الفصحى بمسائلها المختلفة ولا سيما النحوية منها والصرفية لا قرابة لها من سواها من اللغات المتجذرة في القدم كالأكدية والآشورية والعبرية والسريانية وغيرها، وأن لكل منها تراكيب مخصوصة يبعدها من نظيرتها من سائر اللغات، لذلك أردت في مواطن هذا البحث توضيح فكرة مضمونها أن هناك كثيرا من الاستعمالات اللغوية في لغتنا العربية الفصحى لها أصول في لغات الأقوام العتيدة التي سبقت عربيتنا الفصحى، وأن قسما منها ظل بتركيبه وأصله القديم فيها ولم يشبه أي تغيير، بينما وجدنا قسما آخر منها، قد طرأ عليه تغيير في بنيته وتركيبه وأصوله قبل أن يستقر على حاله في لغتنا الفصحى الخالدة.

البحث مقاربة لسانية تطبيقية، تقوم على منهج تحليل المحتوى، موضوعها معالجة إشكالية اللغوي، وجملة تجلياته في مناهج الجيل الثاني المعتمدة حاليا في الجزائر، متخذة منهاج اللغة العربية للسنة الرابعة من التعليم الابتدائي عينة للدراسة والتحليل، باعتبار أنها آخر سنة دراسية طالها الإصلاح سنة 2018، وسنركز على المناولة الإجرائية للمنهاج في هيكلته للأنشطة اللغوية، ونظرته للأدوار الوظيفية التي يمكن للغة العربية أن تنهض بها، والميادين اللغوية المستهدفة، وكيفية توزيع المضامين، وكل ذلك يعد بمثابة اختبار لجدوى المقولات المعرفية والمنهجية التي يتأسس عليها المنهاج.

يعد الاستلزام الحواري فرعاً هاماً من فروع النظريات التداولية التي تسعى للكشف عن قصدية المتكلم في الخطاب، لذا عمد الباحث إلى هذه الدراسة التي تهدف إلى الكشف عن صفات المؤمنين في الخطاب القرآني عن طريق الوقوف على حواراتهم، وما يمكن أن نستلزمه من تأويلات ماثلة وآراء هذه الحوارات نلمس عن طريقها صفات الشخصية المؤمنة والكشف عن دوافعها في القول.