![]() ![]() The human slaves were forced to build this makeshift barricade out of sharpened sticks and rocks to keep the zombies out. Anyone with a Passive Perception of 15 or better may attempt the Saving Throw with Advantage.Ħ. DC 10 to avoid 1d6 damage from falling rocks. For every 20 feet traversed in the passage, a character must pass a Dexterity Saving Throw vs. The ceiling of this passage is dangerously unstable. a DC 10 to catch the character and prevent their fall.ĥ. A nearby friend can make a Dexterity Saving throw vs. Anyone standing on the crumbling area must succeed a Dexterity Saving Throw vs. The northeast edge of the largest pylon as well as the landing at the northeast exit is crumbling and will collapse under the weight of any medium-sized creature or larger. Jumping to a pillar requires a success Dexterity (Acrobatics) skill check vs. Crumbling pylons of stone rise from the foggy darkness of this seemingly bottomless chamber. Anyone hugging the wall and inching their way around the outside of the pit at half-speed must make a Dexterity Saving Throw vs. A swarm of snakes occupies the 10’ diameter area at bottom of the pit. The entire chamber descends 20’ at a sharp angle like a funnel leading to a 10’ diameter pit of snakes at the bottom. A swarm of snakes occupies the 10’ diameter area at bottom of the pit. The carved snake’s head dates back thousands of years. These findings suggest that an intertextual approach is important for a more comprehensive analysis of metaphor in discourse.1. While the limited linguistic extensions of building metaphors can be attributed to the level of entrenchment these metaphors have achieved in discourse, the limited linguistic extensions of the metaphors depicting unity as a religion, i.e., Islam, can be attributed to the restrictions religion as a source domain imposes on the way people think of and express concepts in terms of religion and God in this particular cultural context. We have also found that the highly frequent metaphors describing unity as a building and as a religion have witnessed significantly limited linguistic extensions. We have found that people's attitude to the "snakes" metaphor shifted from negative to positive as the pragmatic referents of "snakes" shifted over time. The intertextual approach adopted in this dissertation has proved to be effective not only in examining the form and meaning of metaphor in discourse, but also shifts in people's attitudes to it and the factors that constrain its productivity. Linguistic, situational, and cultural knowledge, as well as "mental spaces", have been found essential for explicating the linguistic extensions of these metaphors and their political functions. Metaphors about unity come from the domains of building/house, person and religion. Extensions of the term "snakes" include "tanfuthu sumumaha" "blow their poison," "khanazeer" "pigs," fairoosat " viruses," "tha'abeen hurrah" "free snakes," etc. These include the shifts from "raqs" "dancing" to "wuqoof" "standing," "sayr" "walking" and "kitabah" writing, and the recruitment of lexical items from the domain of dancing, such as "lahn" "melody," "tubool" "drums," masrah "stage," raqis, "dancer," etc. ![]() "Al-raqs ala ru'oos al-thabeen" metaphor has witnessed remarkable linguistic extensions in pro-government and anti-government discourse. It adopts an intertextual, discourse-based approach that, following Oakley and Coulson (2008), integrates linguistic, cultural, and situational knowledge, along with the concept of "mental spaces," in the analysis of the metaphors. ![]() This dissertation examines the use and linguistic behavior of the "al-raqs ala ru'oos al-tha'abeen" "dancing on the heads of snakes" metaphor and metaphors about unity in pro-government and anti-government discourse in Yemen. ![]()
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