Learning idioms which is considered a very essential part of learning and using language (Sridhar and Karunakaran, 2013) has recently attracted a great attention of English learning researchers particularly the assessment of how well Asian language learners acquire and use idioms in communication (Tran, 2013). Understanding and using them fluently could be viewed as a sign towards language proficiency as they could be an effective way to give students better conditions to enhance their communication skills in the daily context (Beloussova, 2015). Investigating how idiomatic expressions are dealt with and processed in a second language or foreign language is an issue worth examining further since it may give language teachers a better idea of some of the strategies language learners use in order to interpret figurative language. Despite their importance, learning and using English idioms by Arab EFL learners have not been investigated extensively, and no research has been conducted on Jordanian students' idiomatic competency. Thus, the researcher decided to work on these un-tackled issues in the Jordanian context. Most idioms-based investigations are the difficulties Jordanians learners of English face when translating them into Arabic (Hussein, Khanji, and Makhzoumi, 2000;Bataineh and Bataineh, 2002;Alrishan and Smadi, 2015). The analysis of the test showed students' very poor idiomatic competence; particularly a very limited awareness of the most frequently used idioms despite their overwhelming desire to learn them. Data analysis of the questionnaire revealed the strategies students use and the problems they face in understanding and learning idioms.

This study contributes to the existing literature on interlanguage pragmatics by investigating intermediate Jordanian English Foreign Language (EFL) learners’ gratitude speech act realization compared to that of native American English speakers. The study considered both aspects of pragmatic competence including pragmalinguistic knowledge (i.e., the use of gratitude strategies) and sociopragmatic knowledge (i.e., the influence of contextual variables). A discourse completion task (DCT) was employed to elicit data from 60 participants divided into two groups: 30 native speakers of American English, and 30 Jordanian EFL learners. Findings revealed that while Jordanian EFL  learners and American English native speakers have access to the same gratitude strategies, both groups differed in  the order preference of the used strategies and their frequency of use. Furthermore, the two groups showed different patterns in responding to contextual variables (i.e., social power and size of imposition), an indication that different cultural values govern the speech norms of each group. The study concludes with some pedagogical implications that could be implemented in the EFL classroom.

This study has set out to determine the structural patterns of bumper stickers in Jordan. This study is significant since it is the first one to approach bumper stickers structurally. The study has investigated 227 stickers, which can be considered the corpus of stickers in Jordan. The study has found that around 90% of the stickers are sentences, most of which are simple sentences expressed in the present tense. This combination of the three elements i.e. sentence, declarative and simple is what facilitated the job of drivers to write their opinions, attitudes, beliefs, etc. and is what made it possible for the others i.e. drivers and pedestrians to understand the stickers. The study has also found that imperative and negative imperatives are quite common since the stickers are not addressed to the writer/driver rather to the others so as to inform them about his state, his miserable condition, his opinions, his loyalties, and his vehicle. The stickers are addressed to others to demand certain behaviors from them such as driving wisely, not challenging the sticker writer, respecting him if he is driving a truck or a lorry, etc.

This study investigates hate speech in bumper stickers in Jordan. A random corpus of 220 bumper stickers has been collected by the researchers themselves over the period of a year during which they have been commuting from their place of living to the Hashemite University. Graphics and images of any kind and shape are excluded. The findings show that 120 stickers out of 220 exhibit hate speech at the thematic level, and 50 stickers show structural hate speech since they restrictively use imperatives. Stickers displaying thematic hate speech are divided into five categories: stickers with direct threats to others’ souls and properties; stickers with challenges to others; stickers displaying driver’s disappointment, despair, and misery; stickers displaying indifference to others’ feelings, ideas, and properties; and stickers with implicit hate speech. Finally, the findings show that although the targeted stickers show hate speech, they do not carry any indication of blasphemy or disloyalty, and they do not gear addressees towards vandalism.

This paper explores the universal linguistic phenomenon of the social and cultural euphemism in Saudi Arabic. It aims at improving the understanding of other cultures' readers of the Saudi culture, concerning uses of euphemism, and simultaneously showing how some linguistic expressions are essentially products of social and cultural pressures. To examine this notion, the study analyzes and classifies examples of the most frequently used Saudi Arabic euphemism, based on various topics. The study shows that the social and cultural factors are very influential in expressing euphemism. It also reveals a clear and a huge shift in the use of euphemism in the Saudi culture, where Saudis did not apply euphemisms frequently in the past, as they are applying these days. Because of the new development of the country's economy, openness, interfaith dialogue, cultural communication, new lifestyles have emerged and called for more prestigious linguistic behavior. It is hoped that the study would uncover why there are certain sensitive situations where euphemism is needed, such as those of religion, social circumstances, and death situations.