In her poetry, Carol Ann Duffy looks into the concerns of the disregarded and humiliated people. Approaching facts fearlessly and disclosing realities in a way highly characteristic of her, she establishes the world newly and reframes it honestly. This research shows how Duffy reframes the world in her own peculiar terms, starting with her own creative use of the language, in particular, when the forms of things of the world are distorted, thus our perception of things will be reframed too.
As regards relations among people, the research elucidates how Duffy’s strained characters abandon real life and reframe an eccentric way of living, while respecting faith, wherein Duffy notices that religious rituals confine the intellect, she reframes them by adopting the secular and familiar rather than the sacred and ceremonial. The hideousness of war is another motif in her poetry where she pervertedly reframes the entity and wholesomeness of the victims of war in order to leave us reflect on the tragedy of war. Duffy also challenges the misconceptions of adults about childhood, and she cleverly reframes the relationship between adults and children. Lastly, the research puts forth the subject of time and memory where her characters reframe a sense of satisfaction through mental mechanisms in order to adapt themselves to the vicissitudes of time. The research concludes that Duffy stands lofty, contemplating and suggesting extraordinary solutions for incurable problems.
Receipt date:12/7/2020 accepted date:24/1/2021 Publication date:31/12/2021
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The constant characteristic of international relations is the constant change due to political, economic and military developments in addition to technology, and this in turn has led to many transformations in the concept of power, its uses, and the elements that form power and its distribution, and according to those variables, the concept of power has shifted from hard to soft, up to smart powe
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Abstract:
Bajila regarded as descending from Anmar Ibn Nizar. Al-Masudi accepts
Bajila and Khath”am as being of Nizar, and asserts that it was only out of the
enmity that they were said to be from the Yemen.
Al-Ya”qubi tries to harmonize this by assuming that Anmar married a
women of the Yemen and that his sons Bajila and Khath”am are thus
connected to the people of this region only through their mothers line.
Bajila embraced Islam in the period of the prophet. Omar 1 forced this
tribe to go to Iraq instead of Al-_Sham, and gave them the quarter of Al- Saw
ad. Then they prohibited from that quarter by given money as reward that
made them against omar1.
This tribe assisted the forth rightly guided ca
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