Figurative language

The article examines purpose, position, style, and intended outcome as the principal levels of verbal manipulation. The structure of manipulative communication is analyzed through typical communicative situations, demonstrating how speakers strategically influence the perceptions, attitudes, and behavior of recipients. Particular attention is paid to the mechanisms through which manipulative intentions are realized within discourse.

The study explores structural aspects of manipulation using examples drawn from folk tales of different nations. These narratives illustrate how manipulative strategies are embedded in communication and how speakers employ various tactics to achieve their objectives. The relationship between manipulative strategy and communicative tactics is analyzed, highlighting their role in shaping persuasive and influential discourse.

A distinction is made between the concepts of manipulation tactics and the linguistic means or instruments used to implement them. Manipulative tactics are realized through a variety of language resources and communicative techniques. The article explains that while strategy reflects the overall communicative goal, tactics represent the specific methods employed to achieve that goal in particular speech situations.

The analysis demonstrates that manipulation operates across multiple linguistic levels. At the lexical level, it is manifested through carefully selected vocabulary and evaluative expressions; at the grammatical level, through syntactic constructions that shape interpretation; and at the phonetic level, through intonation, stress, and other sound-related features. The findings suggest that the successful realization of manipulative intent depends on the effective combination of strategy, appropriate tactics, communicative style, and speaker position, all of which contribute to achieving the desired communicative outcome.

Nazarin qagaggen labari ba sabon abu bane duba da nazarce-nazarce da aka gabatar a matakai daban-daban. Sai dai shi adabi kullum yaxo yake tare da cigaba da haska rayuwar al’umma ta baya da mai ci. Ma’ana hanya ce ta bayyana rayuwar al’umma ta jiya da yau. Haka ne ya sa wannan muqalar gudanar da nazari a kan adabin intanet da ya samu a qarni na ashirin da xaya. Muqalar ta bibiyi yadda mawallafa labaran intanet da aka fi kira marubutan onlayin ke saqa labarinsu da wasu manufofi da suke damun al’umma. An yi nazari a kan labarin ‘Ku Dube Mu” na Batul Mamman wanda ya bayyana irin qalubale da Sojoji da iyalansu ke fuskanta. Manufar wannan muqala ita ce ta bayyana yadda marubutan shafukan sada zumunta na zamani  ke fito da matsaloli da wasu rukunan al’umma ke fuskanta a cikin rubutunsu. An xora wannan nazari ne a kan “Ra’in Xangambo Jaddadar Qwalqwala: Gadon Fexe Rubutaccen Adabi.” An zavi wannan ra’i ne duba da dacewarsa da manufar muqalar ta nazarin jigo a cikin rubutaccen qagaggen labari, wanda ra’in ya fito da matakai da mai nazari ya kamata ya bi don nazari da fexe qagaggen labarinsa. Takardar ta gano babban jigon labarin shi ne don a bayyana qalubale da sojojin Nijeriya da iyalansu ke fuskanta musamman idan suka tafi fagen yaqi ko suka haxu da wata larura ko suka yi ritaya ko kuma idan sun mutu. Takardar ta gano lallai sojoji na shan wahala a qoqarinsu na kare qasarsu da al’ummarsu. Haka zalika binciken ya gano iyalan sojoji na shiga halin qaqa-ni-ka-yi musamman a lokacin da suka rasa mazajensu ko idan mazajen sun gamu da wata nakasa. An fahimci labarin na xauke da qananan jigogi na soyayya da sadaukarwa.

Kalmomin Bincike: Adabi, Qagaggen Labari, Intanet, labaran Onlayin, Jigo\.

The study examined the impact of semantics and its contextual meanings in traditional Ndebele communities in Zimbabwe. The focus of the study was on the linguistic development by classifying and examining changes in meaning of words due to their use, immediate contexts and inflection. The study adopted a qualitative approach while participants were purposively selected. Gathering techniques employed in collecting data from selected participants were interviews and observations. The analysis and discussions were derived from the contextual meanings and on how they change in relation to their immediate contexts. The study also examined semantic challenges encountered in the sphere of linguistics. Thus, through cultural education, learners and community members were enlightened on the contextual meanings resulting from critical interpretation of the words. Findings revealed that the study of semantics in linguistics is inevitable as long as IsiNdebele is taught as subject in schools and used for communication purposes in society. Also highlighted was that lack of understanding meanings in relation to their contexts results in distortion, misinterpretation and misrepresentation of issues which consequently yields to poor examination performance. From a cognitive perspective, this research emphasised that semantics is a crucial phenomenon in linguistics affirming that meanings are contextually determined rather than absolute. Therefore, it is recommended that a pragmatic approach be adopted, one that explores the relationship between language and context, and how meaning is created and negotiated in social interactions.

"The whole world of the visible" is invoked in Kierkegaard's Lily Discourses-in his cycle of responses to Matthew 6:24-34 (UDVS, 211). In the Sermon on the Mount, Jesus, according to Matthew's text, asks his followers to look at the lily in the field, and to consider the birds of the air. The lily and the bird are each "parts" of a "whole." They are parts of "the whole world of the visible." The instruction is not to think about the lily as opposed to the fern or vine, the bird instead of the mongoose or snake, but to see nature's beauty. Tiny, insignificant, even superfluous, fragments of this "whole," the lily and the bird nevertheless indicate it by virtue of the rather wild and free trope of synecdoche. They do more than this too: they appear, and in appearing make "nature" itself appear, but then they disappear, and in disappearing make "justice"-or at least the seeking of justice-appear.

The COVID-19 pandemic presented national and international healthcare providers and staff with unprecedented challenges. In addition to clinical care issues and new training demands, the "infodemic", i.e., an inflation of vague, contradictory and false information as well as conspiracy narratives about the pandemic's origins and its management affected the working conditions and carer-patient relationships of health professionals. This chapter studies the impact of COVID-19 related conspiracy narratives in the UK and US on attitudes towards medical science and healthcare. It focuses on the interplay between narrative and figurative elements in CTs that motivated their believers to view scientists and healthcare staff as their enemy, leading to hostile attitudes and actions. The conclusion aims to contribute to a better understanding of how conspiracy theories affect health care provision and its acceptance and to devising effective counter-strategies.

Wannan takarda nazari ce na “Waƙar Alhakin Mumini Bisa Mumini da Tarbiyyar Yara” ta Isan Kware Ɗan Shehu. A cikin takardar, an yi ƙoƙarin fito da babban jigon waƙar da kuma ƙananan jigogi tare da warware su domin gane haƙiƙanin saƙon da waƙar ke ƙoƙarin isarwa. Bayan nan an yi ƙoƙarin fito da ire-iren salailan da mawaƙin ya yi amfani da su a matsayin dabarar isar da saƙo. Sun haɗa da salon alamci da siffantawa da sauransu. An ɗora wannan nazari ne a kan hanyar nazarin waƙa na zamani wanda ya ke ƙarƙashin mazhabar Ɗangambo, (2007: 10). Daga ƙarshe kuwa an kawo sakamakon nazarin haɗe da shawarwari. Takardar ta fahimci cewa, sha’irin ya yi amfani da harshe mai sauƙi da kuma zaɓaɓɓun kalmomi domin isar da saƙonninsa. An ba da shawarar cewa, manazarta su ƙara ƙaimi wurin nazartar ire-iren waɗannan waƙoƙi domin fito da saƙonninsu fili, tare kuma da haɗa kai da hukumomin da abin ya shafa domin karantar da waƙoƙin a makaranti, wanda hakan na iya tasiri matuƙa a ɓangaren gyaran tarbiyya.

Hausawa kan ce wanda ya tuna bara bai ji daɗin bana ba. Haƙiƙa zamantakewar Hausawa a da ta kasance gwanin ban sha’awa. A da, Hausawa sun kasance suna zama ne na cuɗe-ni-in-cuɗe-ka. Wannan ne ma ya sanya tsarin muhallin Bahaushe a da bai kasance ramin-kura ba, daga ke sai ‘ya’yanki. A maimakon haka, yakan zauna ne a gida na gandu. Hausawa kan ci abinci tare, su yi aiyuka da tarurruka a tare, da ma dukkan sauran al’amuran yau da kullum. Hakan ya sa duk wanda ya shiga matsala, abin yakan zo da sauƙi domin kuwa ‘yan uwa da abokai da sauran makusanta za su tsaya tsayin daka su ga an shawo kan matsalar. Abin sai dai a ce Allah san barka. Kash! Sannu a hankali an wayi gari wannan tsarin zamantakewa na dusashewa. Tausayin juna da taimakon juna da zumunci da zaman lafiya duk sun ja baya. Son kai da hasada da gaba sun fara maye gurbin zaman lumana da taimakekeniya da aka san Bahaushe da su a da. Wannan takarda tana ɗauke da bitar irin kyakkyawar tsarin zamantakewar Bahaushe ta asali da kuma yadda zamantakewar ke taɓarɓarewa a yau. Sannan daga ƙarshe takardar ta kawo hanyoyin da za su iya taimakawa wajen ɗinke waɗannan ɓaraka da ake samu.

When engaging with media content, its consumers need to be mindful of potential negative media bias and stereotypical representation of minority groups, such as the disabled community. Critical consumption is essential in the context of the ableist perception of the world, often conveyed through metaphor and metonymy. Both frequently appear in the media, reinforcing prevalent societal attitudes and opinions. This paper examines the presence of conceptual metonymies in the American and Bosnian-Herzegovinian media coverage of individuals with disabilities. While a limited number of studies delved into the interplay between metaphor and disability, no studies were conducted on the relationship between media, disability, and conceptual metonymy. We believe that this study will contribute to an informative, cross-cultural understanding of disability media coverage practices since conceptual metonymy offers insights into the patterns of disability representation and perception.

The emergence of COVID-19 in 2019 made many Hausa poets pick pens and musicians to clear their throats. This paper studies three Hausa poems composed by a popular poet. They spread widely as well as aired severally in multiple media houses within the Hausa communities.
The authors are curious about three consecutive poems released by the Chairman of Hausa Poets, Bauchi State Branch. They are especially inquisitive about the sudden change of mind from enlightening the audience about how real is COVID-19, its dangers, precautions measures, etc. to associating the whole situation as more of political saga. The first poem is titled “Ba mu abin yaƙi mu yaƙe ta” (Give us a means to fight it (O God)). “Korona ba shiri ba” (Coronavirus is not a set up) “Koronar ƙasata” (The coronavirus of my country).

Tasambo Journal of Language, Literature, and Culture is a peer-reviewed journal of the Department of Languages and Cultures, Federal University Gusau, ZamfaraState, Nigeria. The journal derived its name from a popular Hausa epithet “Gusau ta Malam Sambo” ascribed to Gusau town of Zamfara State, Nigeria. The epithet is coined to reflect the founder of Gusau, the revered Sambo Dan’ashafa who was a renowned scholar from ‘Yandoto which (‘Yandoto) was historically a center of learning per excellence in the fields of sciences, Islamic theology, and jurisprudence.  The Editorial Board of the journal welcomes unpublished scholarly articles and articulated book reviews from interested scholars and researchers in the academia. The journal is published biannually. As an indexed journal, however, it is published both online and in print forms.

As one of ancient centers of the Turkish culture, Western Azerbaijan has
become a subject of various analyses, and today it creates conditions for serious
analyses with its public-potitical, literary-cultural and historical-geographical nature.
The destroyed and perished ancient culture has faced humanitarian disarter since the
first decades of the nineteenth century and suffered the damage of various conflicts
and contradictions. The occupation policy conducted by Russian tsarism has witnessed myriad horrors of Armenian machinations. The abundant'oral and written
culture of the nation has preferred the presentation of the history so far in detail, and
was intended to pass them on to future as an old song; bayati, saying, story, event,
narration and dastan.
Iravan, Zangaztx, Goycha, Akhiska, Daralayaz, Gumru, Hamamli, Lori,
Aghbaba, Darachichak, the ancient cultural centers of human civilization have gone
into history with their abundant historical monuments and drawn the attention of
different travellers, geographers and artists with their fabuluous texture. As an
example of mono-ethnicization, the last stage of the humanitarian disaster has gone
into history as a tragedy of humanity. The Western Azerbaijan is transmitted to
future generations with its belongings or rather by writing books on various
narrations of its residents.

Iravan is one of the places considered as a cradle of ancient Turkish culture.
The material and spiritual map of the region is actualized by an unprecedenoed
mystery out of initial conceptions from mythical times to the last decade of the
twentieth century. People's ethnographic memory, rich way of life, folklore culture,
proverbs, sayrngs, legends, nanatives, fairy tales, examples of epics, buildings,
industrial life, etc. are attached to great ideals, the idea of preserving and passing the
ethnic system to the future. The actualization of all happenings as a community and
presenting ofthem to big audience, or the content and essence concept has forurd its
expression at different levels in the verbal and written branch of literature. More
precisely, artistic thought drew a picture of the holy homeland in the name of Iravan,
Westem Azerbaijan. Those territories, all of the happenings, with their material and
spiritual world, have turned to an act of freedom and struggle in the memory and
thought of the ethnos. It is charactefized by its stone, rock and wonderful nature in
bayatis, songs, legends, narratives, stories and dastans. Although the community has
moved away from those territories in the last thirty years, it has come closer to it with
its spiritual world. Azerbaijanls state ideology and Turk's struggle for nationalism
and patriotism, as a whole, present the issue of ethnic identity and return to the lost
homeland as a mission. And artistic thought plays the role of its standard-bearer as an
avant-garde, regardless of its time and place

Despite the recent ubiquity of large language models and their high zero-shot prompted performance across a wide range of tasks, it is still not known how well they perform on tasks which require processing of potentially idiomatic language. In particular, how well do such models perform in comparison to encoder-only models fine-tuned specifically for idiomaticity tasks? In this work, we attempt to answer this question by looking at the performance of a range of LLMs (both local and software-as-a-service models) on three idiomaticity datasets: SemEval 2022 Task 2a, FLUTE, and MAGPIE. Overall, we find that whilst these models do give competitive performance, they do not match the results of fine-tuned task-specific models, even at the largest scales (e.g. for GPT-4). Nevertheless, we do see consistent performance improvements across model scale. Additionally, we investigate prompting approaches to improve performance, and discuss the practicalities of using LLMs for these tasks.

Compositionality in language models presents a problem when processing idiomatic expressions, as their meaning often cannot be directly derived from their individual parts. Although fine-tuning and other optimization strategies can be used to improve representations of idiomatic expressions, this depends on the availability of relevant data. We present the Noun Compound Synonym Substitution in Books -NCSSB -datasets, which are created by substitution of synonyms of potentially idiomatic English noun compounds in public domain book texts. We explore the trade-off between data quantity and quality when training models for idiomaticity detection, in conjunction with contextual information obtained locally (from the surrounding sentences) or externally (through language resources). Performance on an idiomaticity detection task indicates that dataset quality is a stronger factor for context-enriched models, but quantity also plays a role in models without context inclusion.

One of the most well-known passages concerning Ezra is found in Nehemiah 8. This is the passage where Ezra's identification with the Torah is most evident. Here we will look at two possible understandings of Ezra's relationship with the Torah and the Temple within this passage. On the one hand one position will follow a more cult functional approach that places Torah within the context of Temple by focusing on sacred time. On the other hand, coming from a perspective of sola scriptura, the other position will maintain that Ezra sets the primacy of Torah over against the Temple through a focus on sacred space. "The composition of Neh 8-10 lies at the heart of the literary and historical problems relating to these books," Williamson asserts, 1 adding that "the overall shape of these three chapters follows a recognizable and intelligible pattern, often referred to as covenant renewal." 2 The template for a rite of covenant renewal is set out in the liturgy ascribed to Moses in Deuteronomy 27-28. This forms the framework of the rite of covenant renewal

Wright acknowledges that early Christianity had an "initially ambiguous attitude to the Temple." This ambiguity "gave birth to a use of Templelanguage as a rich source through which they lend depth to their beliefs both about Jesus and about the church itself." It is not only the Temple that Wright sees as reduced to mere buffered illustration. "Similar metaphorical transformation took place in the language of worship and sacrifice."1 It is as mere metaphorical illustration that Wright addresses the Book of Hebrews writing: Underneath the poetic sequence of Hebrews, then, lies a clear implicit narrative sequence. The story of the world, and of Israel, has led up to a point, namely, the establishment of the true worship of the true god. This has now been achieved, not through the Jerusalem Temple and its high priesthood, but through Jesus. Hebrews focuses on the Temple cult rather than on more general theological or practical issues, but the underlying story corresponds to what we found in the synoptics and Paul. Jesus has brought Israel's story to its paradoxical climax.2

We have made the case that lower recipients, whether σκιά, εἰκὼν, ὑπόδειγμα or ἀντίτυπος, etc., have both reality and participation in relation to their higher sources, and are not what Lane calls "the 'shadowy' character of the earthly sanctuary and its liturgy."1 Lane writes: The writer's conception of a heavenly realm, where sacrificial liturgy and priesthood are perfectly expressed is difficult. Its source is biblical. On the basis of Exod 25:40 and related passages, the writer deduced an axiological perspective (that is, making a value judgment) concerning heaven

Hebrews 10:1, according to the RSV, asserts that "the law has but a shadow of the good things to come instead of the true form of these realities" while Colossians 2:17 asserts that the observances in 2:16 are "a shadow of what is to come." This phrase σκιὰ τῶν μελλόντων1 (skia tōn mellontōn), appearing in two such disparate works seems to have an idiomatic, indeed, technical meaning. We will maintain that the phrase has a specific liturgical meaning.

Beginning with the assertion in Colossians 2:17 that the observances listed in Colossians 2:16 "are a shadow of things to come; but the body is of Christ (KJV)," Schulz maintains that this joining of "shadow and body," that is, Paul's "pair σκιάσῶμα derives from the thought-form of Hellenistic theology."1 More specifically, Schulz seems to have Paul's contemporary Philo of Alexandria in mind. "Later Jewish Hellenistic theology, which for its part adopted and adapted the ancient legacy of Plato," Schulz asserts, "prepared the way here for primitive Christian preaching" and thus "the historical genesis is clear." 2 Schulz concludes that: …The familiar Pauline thought-forms of promise-fulfilment and old aeon-new aeon, which Paul uses to describe the two realities of nomos and Christ, are enriched by the antithesis of appearance-reality, which comes for a different religious milieu. 3 Likewise, Schulz asserts that "the σκιά sayings" in Hebrew 8:1-10:18 are "closely related to Col. 2:17." 4 Regarding Hebrews 8:5 Schulz asserts: … With the help of the Hellenistic philosophical category "heavenly realityearthly shadow" the Jewish priesthood and its ministry are relativized by the high-priestly office of Jesus. This polemical relativising is expressly supported by the citation of Mosaic Scripture. The same religio-historical and theological milieu controls the σκιά saying in 10:1. Since the nomos contains only a shadow of the heavenly reality, it cannot achieve the perfection on which everything depends…5

In the liturgical and catechetical tradition of the early Church the Law is a text charged with mysteries, sacramenta, which figuratively reveal to us the whole plan of the Gospel and the future Kingdom.1 With this sentence, Jean Danielou opens the first chapter of his magisterial work on patristic biblical typology given the Latin title Sacramentum Futuri, "sacraments of the future" in the original French edition. Danielou notes that it was the early Christian controversies "against the Jews and the Gnostics" around the role of "the Old Testament which led the Fathers to develop typology, which brought out, as against the Gnostics, the unity of the two Testaments, and the superiority of the New, against the Jews."2 Danielou rightly observes that "modern man feels a stranger to their outlook and they cut clean through his modes of thought." Thus, Danielou decries "the deprecation, so common of Patristic exegesis, which in varying degrees is felt among so many of our contemporaries."3 Yet one cannot avoid the observation that these very modern "modes of thought," what Charles Taylor has called "the modern social imaginary"4 are not incorporated into the English title given to his opus, From Shadows to Reality. The English title would suggest that we understand that the Old Testament is the "shadow" prefiguring the "reality" of the New Testament. Whether the choice of Danielou or his translators,5 there can be little doubt that the title of the English edition is drawn from Scripture itself. The Greek term σκιά (skia), "shadow," appears in the New Testament seven times. Of these seven occurrences Danielou only cites Hebrews 8:5. Danielou writes that "the Epistle to the Hebrews compares Christ with Moses (3:3-5) to indicate his superiority; it shows that the cult revealed to Moses on Sinai is 'a shadow of heavenly things' (8:5)."6 Yet the title itself seems to reflect the reading of Hebrews 10:1 in the Revised Standard Version, the translation that dominated the American academy and mainline churches in 1960, which asserted that "the law has but a shadow of the good things to come instead of the true form of these realities." Clearly, since "Hebrews compares Christ with Moses" in Hebrews 1 Jean Danielou, From Shadows to Reality (Westminster, MD: Newman Press, 1960), 11. 2 Danielou, Shadows to Reality, 1. 3 Danielou, Shadows to Reality, vii. 4 Charles Taylor, A Secular Age (Cambridge: Harvard University Press, 2007), 159-211. 5 Danielou's translators are unidentified but the copyright to the English translation is held by Burns and Oates Ltd. (1960). 6 Danielou, Shadows to Reality, 165.

This book documents 214 traditional Hausa games, recognizing play as a fundamental human activity that also extends to animals, though styles vary across cultures. The authors observe that these inherited games, like many Hausa customs, are declining due to modernization, necessitating their preservation in written form for posterity. The book is divided into nine chapters, covering the benefits of traditional games (such as character training, heroism, wisdom, and physical exercise), the historical and social context of Hausa life, classification of games by their execution, timing, and participants, the impact of modernity (including religion, Western education, and social media), and finally detailed catalogs of games for boys (65), girls (103), mixed-gender play (36), adults (7), along with a concluding chapter and a comprehensive table listing each game's name, players, category, equipment, benefits, and consequences.

As one of ancient centers of the Turkish culture, Western Azerbaijan has
become a subject of various analyses, and today it creates conditions for serious analyses with its public-political, literary-cultural and historical-geographical nature. The destroyed and perished ancient culture has faced humanitarian disaster since the first decades of the nineteenth century and suffered the damage of various conflicts and contradictions. The occupation policy conducted by Russian tsarism has
witnessed myriad horrors of Armenian machinations. The abundant oral and written culture of the nation has preferred the presentation of the history so far in detail, and was intended to pass them on to future as an old song, bayati, saying, story, event, narration and dastan.
Iravan, Zangazur, Goycha, Akhiska, Daralayaz, Gumru, Hamamli, Lori,
Aghbaba, Darachichak, the ancient cultural centers of human civilization have gone into history with their abundant historical monuments and drawn the attention of different travellers, geographers and artists with their fabuluous texture. As an example of mono-ethnicization, the last stage of the humanitarian disaster has gone
into history as a tragedy of humanity. The Western Azerbaijan is transmitted to future generations with its belongings or rather by writing

This paper provides a rationale for my book Genres of Teaching (Cambridge University Press, 2026) by analyzing the historical imperative of psychology to achieve paradigmatic unity as needed to transition from the "preparadigm" or adolescent phase to full scientific maturity (Kuhn, 1970). The genres approach resists this tendency toward unity by delineating separate pedagogical methods for teaching of skills, concepts, and cultural practices, each informed by its own independent theorization of learning. The genres approach is not specific to mathematics education.

This article examines how cognitive metaphor theory can illuminate the interplay between conventionality and creativity in the Dead Sea Scrolls, focusing on a striking metaphor in 4Q424 that conceptualizes speaking to an unreceptive judge as winnowing words in the wrong wind. Although cognitive metaphor studies have impacted many areas of the humanities, their potential for Scrolls research remains largely untapped. By situating 4Q424 within a broader tradition that associates winnowing with judgment, the analysis shows how the text activates familiar conceptual structures to ensure intelligibility while creatively reshaping them to heighten rhetorical force. Drawing on insights from cognitive linguistics, the study frames this phenomenon as "traditioned creativity," in which inherited metaphors provide the scaffolding for innovation. The case of 4Q424 thus demonstrates how metaphors in ancient Jewish literature functioned as flexible instruments of reasoning and persuasion, capable of grounding discourse in tradition while generating fresh conceptual insight.

This paper examines the relationship between “nonsense” in the philosophy of Ludwig Wittgenstein and the role of metaphor as an alternative mode of expression. Drawing on the interpretations of James Conant and Cora Diamond, it argues that the recognition of philosophical statements as “austere nonsense” does not end meaning but shifts it beyond propositional language. The paper suggests that metaphor and literary forms provide a way to articulate what cannot be strictly expressed, complementing Wittgenstein’s view of meaning as use within language games. Ultimately, it concludes that metaphor extends philosophical inquiry by enabling a non-dogmatic and expressive engagement with meaning.

This study aims to identify and analyze the less prominent types of figurative language in three selected songs from Motionless in White's Reincarnate (2014) album. Using a qualitative research design, the study explores how personification, hyperbole, simile, and onomatopoeia function to express emotion, intensity, and atmosphere in the lyrics. The data were collected from the songs Reincarnate, Puppets 3 (The Grand Finale), and Break the Cycle. The analysis applies theories from Abrams and Harpham (2015), Perrine (1982), and Leech (1981) to classify and interpret figurative expressions. The results show that while metaphor remains the dominant device in the album, other figures play crucial roles in enriching the lyrical meaning and enhancing emotional depth. Personification humanizes abstract concepts, hyperbole amplifies emotional power, simile clarifies abstract imagery, and onomatopoeia strengthens the auditory texture of the songs. The study concludes that these less prominent types serve as complementary linguistic tools that reinforce the album's dark yet poetic tone.

Who were the payytanim? Were they rabbis who preferred verse to prose? Were they, as many scholars argue, transmitters of rabbinic teachings in synagogues, or perhaps priests who reclaimed their lost share in the leadership, as others have suggested? Is it possible that the payytanim belonged to a different social group altogether (namely a non-rabbinical one) or could it be that they did not belong to a distinct social group at all? These are some of the questions that I address in this article. To be sure, none of them have a simple answer, if there is an answer at all, yet I contend that the reconsideration of the relationships between the payytanim and the rabbis is crucial for a better understanding of late antique Jewish literature, culture, and society. The task, naturally, is not an easy one, since concrete historical data concerning Jewish society in Byzantine Palestine is scarce and the texts themselves reflect only haphazardly the "outside" reality. For example, rabbis are almost never mentioned in the massive corpus of piyyut, and, in similar fashion, piyyut is only rarely hinted at in contemporary rabbinic literature. As a result, the focus must be turned to the texts themselves and to an analysis of their literary and discursive characteristics if we want to learn more about the historical background of these literatures. In the present article, I consider three fundamental questions concerning this literary-cultural connection in order to set the stage for forthcoming detailed studies of the subject matter. Questions concerning the relationship between rabbinic and payytanic literatures are part of a larger scholarly attempt to draw a more nuanced map of Jewish culture in late antiquity. The study of Hekhalot literature is a good case in point. For instance, a major trend in the study of Jewish mysticism was (and to some extant still is) to dissociate Hekhalot literature, the earliest collection of Jewish mystical sources, from mainstream rabbinic Judaism. However, scholars nowadays seriously question the existence of a stark divide between rabbinic and Hekhalot texts, as well as the borderlines between the social groups that created them. As Ra'anan Boustan wrote in a survey on the study of early Jewish mysticism, "Hekhalot and rabbinic literatures do not reflect two wholly discrete forms of Judaism, nor are they merely complementary facets of a single, coherent religious system. Both of these options oversimplify the complex Digital copy-for author's private use only-© Mohr Siebeck 2023

SOME LEXICAL OBSERVATIONS ON THE NOMOS GEORGIKOS Nomos Georgikos is an invaluable resource for the study of the Greek language in one of the periods in which its colloquial registers are less well documented. It deals with the areas of everyday life which are rarely touched upon by the more literary composition. Moreover, there are numerous rare forms and usages, rarely, or even never, found in other works. Some have descendants in the Modern Greek, and even those which do not, can be reasonably assumed to have been a part of the more colloquial registers.

Rezumat: Textul-discurs pentru popularizarea științei este definit ca o modalitate de traducere, de "recontextualizare" (Calsamiglia142) a unui text sursă de origine științifică, pentru ca acesta să fie înțeles de un public larg, definit ca un public nespecializat. Această mediere, de la știința ermetică la știința limbajului comun, este realizată de un mediator, "al treilea om" (Jacobi 198)-reprezentat fie de om de știință, fie de jurnalist. În acest context, o trăsătură esențială a genului discursiv (Maingueneau 69-74; Nagy 165) în discuție este atracția cititorului față de subiectul dezbătut. O practică comună pe care o regăsim în multitudinea discursurilor de popularizare a științei este abordarea subiectivă a celor descrise, filtrarea subiectului printr-un registru personal prin prezentarea conținutului științific în funcție de propria experiență. Această procedură, desigur, face parte din categoria celor care vizează captarea, atragerea publicului în lumea textului, deoarece, după cum afirma Umberto Eco (1979), un text nu poate trăi decât prin cititorul său. Pentru a face textul de popularizare a științei atractiv, vom constata, așadar, că mediatorul se va apropia de cititor prin diverse căi discursivpragmatice. Interesul nostru va fi îndreptat spre procesul de seducție a audienței prin accesibilitatea la conținutul științific al textului, care se va referi la implicarea eului mediator în "povestea", expunerea comentariului pozitiv/negativ asupra subiectului. prezentate și folosirea umorului și a ironiei ca "manifestări sociale și psihologice" (Zafiu 497).

Penelitian ini menunjukkan bahwa hanya ada tiga dari tujuh strategi penerjemahan metafora yang digunakan oleh penerjemah dan mesin penerjemah YouTube. Keduanya sama-sama menggunakan strategi penerjemahan reproducing the same image in the TL, replacing the image in the SL with a standard TL image, dan deletion. Penerjemah manusia menggunakan strategi reproducing the same image in the TL sebanyak sepuluh kali; menggunakan strategi replacing the image in the SL with a standard TL image sebanyak lima kali, dan menggunakan strategi deletion sekali. YouTube menggunakan reproducing the same image in the TL sebanyak 13 kali dan strategi replacing the image in the SL with a standard TL image sebanyak tiga kali.

This article draws upon a Māori metaphor to describe the theoretical framework underpinning the methodology and findings of a research project completed by researchers from the University of Canterbury, New Zealand, in 2010. It explains how and why the project required the research team to synthesise key information from four New Zealand Ministry of Education Best Evidence Synthesis (BES) reports as well as kaupapaMāori research associated with the Ministry's Ka HikitiaMāori Education Strategy. The key messages outlined in this article were designed by the research team to serve as a new tool to assist whānau (family) and iwi (tribe) to actively engage in the New Zealand schooling system and assert their rights in accordance with the principles of the Treaty of Waitangi (1840). Given the large number of Māori children attending Australian schools, the findings of this research may be of interest to Australian educationalists.

The current study explores the metaphorical conceptualisations of biomedical
knowledge in online articles found in the English/American popular scientific
magazine Scientific American and their translation in the Arabic Majallat Al Oloom.
The study aims to reveal the translatability of metaphors between the two languages
from a cognitive perspective. It seeks to explore the translation techniques that are
chosen to transfer the conceptual metaphors between the involved languages.
The Conceptual Metaphor Theory initiated by Lakoff and Johnson (1980a/2003), is
used as the principal theory for analysing the conceptual representation, typology and
metaphorical mappings of these popular biomedical metaphors. The Semantic Field
Theory of metaphor, proposed by Kittay and Lehrer (1981), is used to identify the
source domains and target domains of these metaphors. The Metaphor Identification
Procedure (MIP), proposed by Pragglejaz Group (2007), is used to determine the
metaphorical linguistic representation of these metaphors. The discoursal-pragmatic
functions of these metaphors are investigated according to the typology of scientific
metaphor, suggested by Boyd (1993), whereas the persuasive function of metaphors,
put forward by Cherteris-Black (2004), is used in this discourse to identify their
pragmatic functions. 
An amalgamation of translation methods, suggested by both Schäffner (2004) and
Toury (1995), are used to analyse the translation procedures found in the Arabic
magazine in order to determine whether the metaphors are retained, modified,
paraphrased, deleted, or even if a new metaphor is created in the target texts in addition
to new strategies detected in the corpus.

En este trabajo, nos proponemos una presentación del concepto de aísthesis a través de una sucinta historia occidental de la metafísica del conocer. El primer objetivo es de destacar una tradición del pensamiento filosófico, que hoy en día lleva muchos problemas relacionados con la condición humana. El segundo objetivo es consubstancial al Movimiento literario-artístico-filosófico y cultural "Empatismo", frente al cual deseamos aportar una aclaración teórica

This paper presents a new methodological framework for analyzing the
structure and evolution of scientific concepts, a matter of critical importance for science education, where the term "concept" remains widely used despite fundamental differences in its understanding [Weitz, 1988; Feest & Steinle, 2012]. We start with the Triplet Model [Kuznetsov, 1997a, 1998], which decomposes a concept into three components [Base, Representation, and Linkage]. Then we transform it into a more practically operable, historically and socially relevant/susceptible Triad Model by dividing Linkage into three types: Empirical-Technical, Explanatory-Theoretical, and Institutional-Social. This expanded model aims to address a methodological gap in educational studies that treat concepts as static entities, ignoring their dynamic nature and intrinsic connection to laboratory practices, symbolic systems, and cultural contexts [Taber, 2020]. By applying the model to the evolution of a fundamental educational concept (intelligence), we illustrate how its components evolve asynchronously during major conceptual shifts [Rocke, 2010; Vosniadou, 2013]. The paper concludes with a discussion of the pedagogical implications of this analytical framework, suggesting it can provide a powerful tool for curriculum design, teaching method development, and understanding learners’ conceptual difficulties [Treagust & Duit, 2008], while emphasizing the importance of social and institutional context in constructing and stabilizing scientific meaning [Driver et al., 1994].

As quantum technologies become increasingly central to the global economy, the demand for a quantum-literate workforce is outpacing the supply of qualified physicists. A significant barrier to filling this talent gap is the pedagogical challenge of teaching quantum physics at the high school level, where students often struggle to make meaning of abstract concepts that contradict their embodied, classical experiences of the world. In this dissertation, I address this challenge by exploring how Conceptual Metaphor Theory and Embodied Cognition can be leveraged to foster deep conceptual understanding of quantum phenomena for high school students. Adopting a Design-Based Research methodology, this study proceeded in three phases. The first phase involved semi-structured interviews with nine quantum physics experts and nine high school physics teachers to map their respective conceptual metaphorical networks. The analysis revealed a significant expert-novice divide: while experts used a flexible, probabilistic worldview anchored by the concept of the "wave function" and "wave-like" metaphors, novices predominantly relied on deterministic, "particle-like" metaphors rooted in classical physics. In the second phase, a collaborative professional learning community of teachers and experts co-designed instructional activities aimed at bridging this gap. The resulting pedagogical framework emphasized metacognition-explicitly teaching students to critique and analyze scientific metaphors-and the use of tangible models to ground abstract concepts. The third phase involved the implementation of these activities across six high school classrooms. Data from focus groups and individual reflections indicated that the intervention successfully facilitated conceptual change for the students. Post-instruction, students demonstrated increased metaphorical fluency and a measurable shift in their ontological

The purpose of this paper was to explore the importance of idiomatic expressions' Knowledge for Sudanese tertiary level students to promote language fluency. The researcher has adopted a descriptive analytical method via questionnaire, pretest, and posttest as main tools for gathering the data concerning the study. The sample of the questionnaire study is composed of 43 lecturers and assistant professors of English language in the Nile Valley University and other Sudanese Universities. The sample of the pretest and the posttest was a purposive sample of approximately 60 undergraduate university students. They were all third-year students. The data obtained from the questionnaire have been processed computationally with SPSS program to examine the correctness of the hypothesis of this study. The results from these tools have shown that knowledge of idiomatic expressions is important for Sudanese tertiary level students to promote language fluency.

This book provides a comprehensive study of traditional Hausa drama and play performances, documenting the rich heritage of theatrical expression within Hausa culture. It examines the various forms of wasannin kwaikwayo, including ceremonial performances, folk theatres, satirical plays, masquerade dramas, and didactic performances used for moral and social instruction.

The work traces the origins and development of Hausa performance traditions, analyzing their structural elements, performance contexts, thematic concerns, and social functions. Key topics covered include the role of drama in community gatherings (biki), marriage ceremonies (bikin aure), naming ceremonies (bikin suna), and religious festivals. The book also explores the use of humour, satire, music, dance, and costume in traditional Hausa performances.

Furthermore, the study examines how traditional Hausa drama serves as a vehicle for social commentary, political criticism, cultural preservation, and value transmission. The influence of Islamic and modern theatrical traditions on contemporary Hausa drama is also discussed.

Designed for students, researchers, and practitioners of Hausa literature, theatre arts, African performance studies, and cultural anthropology, this book contributes to the documentation and preservation of Hausa intangible cultural heritage.

Keywords: Wasannin Kwaikwayo, Hausa traditional drama, Hausa theatre, performance arts, African drama, Hausa culture, Nigerian performing arts

This paper examines the linguo-cultural aspects of lexical units introduced into the English language through immigration processes. The study focuses on the relationship between language and culture, highlighting how immigrant communities contribute to lexical enrichment and semantic transformation.

Special attention is given to borrowing mechanisms, cultural integration, and the role of extralinguistic factors in shaping vocabulary. The research demonstrates that immigration plays a significant role in the dynamic development of language and reflects broader sociocultural processes.

This study is part of the author's broader research on lexical development, multiculturalism, and language contact.

My paper will consist of two parts. First, I will describe research into the transmission of the works of St. Augustine in medieval Spain and Portugal since the publication of the relevant repertory of manuscripts by Johannes Divjak in 1974. In the second part, I will explore the new challenges and opportunities offered by Fragmentology and Digital Humanities, using Augustine’s 'Enarrationes in Psalmos' as a showcase. The presentation will highlight the significant advances in manuscript cataloguing compared to the situation in the late 1960s and early 1970s, when the first Hispanic fragment collections were just being compiled and inventoried. However, the comprehensive cataloguing of the medieval textual tradition in general, as well as of the works of an important Church Father such as Augustine himself, has so far remained patchy, as basic research tools, such as those already implemented or at least initiated in other European countries, are lacking for the Iberian world. To date, there is neither a complete critical edition of the medieval book lists of the Iberian Peninsula nor at least a comprehensive new repertory that could provide an initial overview of the contents of this source type. Furthermore, despite the commendable efforts of Iberian and non-Iberian palaeographers, modern studies of the medieval Iberian scriptoria are lacking, which would enable a reliable dating and localization of the textual evidence. However, the systematic indexing of newly created fragment collections and the use of the new research tools of Digital Humanities are increasingly proving to be the decisive turning point toward the comprehensive study of the Iberian manuscript heritage, which will be illustrated by some important new discoveries of Augustine’s Enarrationes in Psalmos.

This article examines the role of Scandinavian culture in the formation of the English language, with a particular focus on medieval Britain. It explores the interaction between language and culture and highlights how historical contact between Anglo-Saxons and Scandinavian peoples contributed to the development of linguistic diversity and multiculturalism.

The study analyzes the impact of Scandinavian influence on the English language at lexical, grammatical, and cultural levels. Special attention is paid to borrowings, structural changes, and the integration of Scandinavian elements into the English linguistic system.

Using traditional methods of theoretical linguistics, including description, comparison, and contrastive analysis, the research demonstrates that Scandinavian influence played a significant role in shaping the modern English language and its multicultural foundations.

Instructional pragmatics in teacher education is generally focused on ways that ESOL teachers can develop the pragmatic competence of L2 learners. However, as every interaction in an English medium classroom requires a high level of pragmatic competence on the part of teachers themselves, it can also be conceptualised more broadly to encompass the development of aspects of NNS teachers' own pragmatic competence which are important for teaching. This article reports on a case study involving a small group of NNS teachers who were taught about implicature with an explicit focus on concepts and metalanguage taken directly from Gricean pragmatics. Part of a published DCT which had been originally designed for research purposes was then adapted as a follow--up activity, assessing learning and providing students with opportunities to reflect on the linguistic and cultural factors underlying their initial responses. While raw test scores suggested that the explicit knowledge of theory was limited in its application to understanding implicature, the post--task reflections and discussion gave a very different picture. The research suggests firstly that despite the limitations of the Gricean model of implicature its intuitive nature makes it valuable for the education of teachers, and secondly that its application is most effective in a context of intercultural learning.

Published in Beit Mikra 70.2 (2025): 141–177 (Heb.)

The prophecy contained in Zech 11:1-3 poses an exegetical riddle due to the difficulty to date it. This paper proposes a detailed analysis of the literary content and stylistic design of the prophecy, which leads to discuss the geographical data embedded therein and a possible historical context for its composition, namely, the last generation of the northern kingdom in the second half of the 8th century BCE. This historical context sheds light on various details of the prophetic unit, allowing to propose a general and coherent interpretation of its meaning.

Chapter One 20. Valuable though it is, the license is not a guarantee of competence or integrity. Newspapers periodically report on lawyers too inebriated to represent their clients in capital cases, doctors leaving surgical instruments in patients, and accountants skipping town trailing red ink. Nevertheless, the license remains the public's primary defense against incompetents and frauds. 21. The nearest effort is in the Interstate School Leaders Licensure Consortium (ISLLC) standards for school leaders, which have influenced some state regulations, preparation programs, and tests used for licensure-all mechanisms on the front end of licensing, not the back end where certification occurs.