لخّصلي

Also, the concept of conflict leads us to another no less complicated one that is power (Wodak & Meyer, 2009).Allocative resources come from the control of material goods or the material world" (Allan, 2007, p. 390). It is also worthy of mention that although the exertion of power is taken for granted for dominant discourses, it is claimed that power is also exerted via resistance of power, "Resistance and exertion are each a part of power" (Williams, 2011, p. 89) as well as hegemony, "Power may be exerted explicitly through domination or force, or more subtly through hegemony" (Williams, 2011, p. 89).However, not to judge all of them within a negative sense simply because "society would not function if there was no order, no control, no checks and balances, without the many legitimate relationships of power" (van Dijk, 2008, p. 17). In short, CDA understands its aim as an emancipatory one not against power exertion but against power abuse defined as "the violation of fundamental norms and values in the interest of those in power and against the interest of others" (van Dijk, 2008, p. 18).

Also, the concept of conflict leads us to another no less complicated one that is power
(Wodak & Meyer, 2009). Say it differently, one can ask what do social actors representing
opposing discourses struggle for? And especially what type of struggle does it take place? As
van Dijk (2005) claims, opposing discourses struggle over power which “means having
preferential access to and control over scarce social resources” (p. 2). These social resources
can be either authoritative or allocative “Authoritative resources are made up of such things as
techniques or technologies of management, organizational position, and expert knowledge.
Allocative resources come from the control of material goods or the material world” (Allan,
2007, p. 390). It is also worthy of mention that although the exertion of power is taken for
granted for dominant discourses, it is claimed that power is also exerted via resistance of
power, “Resistance and exertion are each a part of power” (Williams, 2011, p. 89) as well as
hegemony, “Power may be exerted explicitly through domination or force, or more subtly
through hegemony” (Williams, 2011, p. 89).
Moreover, power in CDA is understood as “a property of the relationship between groups,
classes, or other social formations, or between persons as social members” (van Dijk, 2008, p.
29). Put differently, although it is largely referred to as ‘mental control’ (Pastor, 2001; van
Dijk, 1997), power has both cognitive and social dimensions (Smitherman-Donaldson & van
Dijk, 1987). It is also claimed that ideologies exercise power by “imposing a pattern-some
form of structure or organisation- on how we read (and misread) political facts, events,
occurrences, actions, on how we see images and hear voices” (Freeden, 2003, p. 3). It is the
task of CD analysts then to uncover such patterns. However, not to judge all of them within a
negative sense simply because “society would not function if there was no order, no control,
no checks and balances, without the many legitimate relationships of power” (van Dijk, 2008,
p. 17). In short, CDA understands its aim as an emancipatory one not against power exertion
but against power abuse defined as “the violation of fundamental norms and values in the
interest of those in power and against the interest of others” (van Dijk, 2008, p. 18).