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The feminine Other in Euripides’ Hecuba : exploring tensions in the masculine classical polisWelman, Thandi 03 1900 (has links)
Thesis (MA)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: This thesis explores how the feminine Other is used by Euripides in the Hecuba to highlight certain tensions between an aristocratic ideal of manliness and a classical democratic masculinity in the fifth century Athenian polis. The first chapter will establish the masculine nature of the Athenian polis and discuss the different elements which highlight the inherent masculinity of Athenian society. The second chapter provides a socio-political context for the position of women in fifth century Athens and explores the otherness of the feminine in the masculine polis. Chapter three explores the problematic nature of speech in the democratic state and uses the feminine Other in the Hecuba to examine possible tensions between an outmoded aristocratic ethos and the democratic ideal of manliness. In the fourth chapter Euripides' use of the Other in the Hecuba is utilized to discuss violence, revenge, and masculinity in the Athenian polis. The final chapter provides a discussion on nomos and how the tensions between aristocratic and democratic ideals problematise the authority of traditional laws and how Euripides uses the feminine Other in the Hecuba to emphasise these issues. / AFRIKAANSE OPSOMMING: Hierdie tesis ondersoek die wyse waarop Euripides die vroulike Ander in Hecuba gebruik om spanning tussen die aristokratiese ideaal van manlikheid en die klassieke demokratiese manlikheid in die vyfde-eeuse Atheense polis na vore te bring. Die eerste hoofstuk sal die manlike aard van die Atheense polis vestig en sal die elemente wat die inherente manlikheid van die Atheense samelewing beklemtoon, bespreek. Die tweede hoofstuk vervat die sosio-politieke konteks van die vrou se posisie in vyfde-eeuse Athene en verken die andersheid van die vrou in die manlike polis. Hoofstuk drie verken die problematiese aard van spraak in die demokratiese staat en gebruik die vroulike Ander in Hecuba om moontlike spanning tussen die verouderde aristokratiese etos en die demokratiese ideaal van manlikheid te ondersoek. Die vierdie hoofstuk ondersoek Euripides se gebruik van die Ander in Hecuba om geweld, wraak en manlikheid in die Atheense polis te bespreek. Die finale hoofstuk vervat 'n bespreking van nomos en die problematiek ten opsigte van die outoriteit van tradisionele wette as gevolg van die spanning tussen aristokratiese en demokratiese ideale en Euripides se gebruik van die vroulike Ander in Hecuba om hierdie geskilpunte te beklemtoon.
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A cognitive linguistic description of purpose and result connectives in biblical HebrewYoo, Chang-Keol 03 1900 (has links)
Thesis (PhD)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: This study represents an investigation of a set of BH connectives (רוּבֲעַבּ, ןַעַמְל, and ןֶפּ) as well as other grammatical constructions relevant to the lexical items. This investigation seeks to establish the datatypes which are relevant for distinguishing the meanings and/or senses that the BH connectives רוּבֲעַבּ, ןַעַמְל, and ןֶפּ may display.
A literature overview of BH linguistics and existing BH lexica demonstrate that although current resources provide some useful information, there still lacks an adequate framework for describing the lexical items. On the one hand, linguistic descriptions of the connectives in BH linguistics fail to define the word class(es) and scope of the target lexemes, as well as the relations they indicate. None of the studies have structurally described the paradigmatic relation between the different types of purpose constructions. On the other hand, BH lexica show a variety of data types that are assumed to contribute towards both defining and distinguishing the meanings/senses of the lexical items we are concerned with; however, this information only partly helps in this endeavor.
To describe more adequately the meaning and polysemic relationships of the lexemes, we relied on cognitive semantics (e.g., conceptual view of meaning, prototype theory, and semantic potential). We were also concerned with purpose/result constructions across languages in order to establish criteria for describing purpose constructions. On the basis of these investigations, we established a model for a semantic description of the target lexemes in addition to some criteria for distinguishing between purpose, result, cause, and reason constructions so that the different relations the target lexemes indicate might be identified. We also established some typological parameters of purpose constructions – such as verbal forms in the matrix, participant encoding, and the positioning patterns of purpose clauses. The value and validity of these criteria were then tested in an empirical investigation.
The investigation established that ןַעַמְל, רוּבֲעַבּ, and ןֶפּ have a semantic potential that prompts the conceptualization of multiple relationships (e.g., ןַעַמְל: purpose, result, and reason) with varying scopes, among different levels. We were able to distinguish between the different relationships that the lexemes ןַעַמְל, רוּבֲעַבּ, and ןֶפּ display by
relying on the notions of purpose, result, cause, and reason, as defined in cognitive
linguistic circles. We also identified the prototypical and less prototypical meanings of
the lexemes. This study establishes the value of the model employed, but also reveals
that our theoretical model has some limitations. / AFRIKAANSE OPSOMMING: Hierdie studie verteenwoordig ‘n ondersoek van ‘n stel Bybels-Hebreeuse verbindingswoorde (רוּבֲעַבּ, ןַעַמְל en ןֶפּ) sowel as die grammatikale konstruksies wat relevant is vir die beter verstaan van hierdie leksikale items. Hierdie ondersoek poog in besonder om datatipes vas te stel wat ter sake is vir betekenisonderskeidings wat רוּבֲעַבּ, ןַעַמְל en ןֶפּ vertoon.
'n Literatuur-oorsig van bestaande Bybels-Hebreeuse bronne (bv. grammatikas en lexika) demonstreer dat, alhoewel hierdie bronne nuttige inligting verskaf, hulle nie ‘n toereikende raamwerk bied vir ‘n noukeurige beskrywing van die leksikale items nie. Die grammatikale studies, aan die een kant, versuim om die items se woordklas(se) te definieer. Weinig aandag word ook gewy aan die reikwydte en/of ter sake sintagmaties en paradigmatiese verbande van die ter sake konstruksies. Die leksika, aan die ander kant, wys wel op 'n verskeidenheid van datatipes wat veronderstel is om by te dra tot beide die definisies en betekenisonderskeidings. Hierdie inligting is egter dikwels nie genoegsaam nie.
Om ‘n meer toereikende beskrywing van hulle betekenis te maak, asook om die polisemiese struktuur van die lekseme te bepaal, het ons gebruik gemaak van insigte van die kognitiewe semantiek (bv. prototipe-teorie, en die konsep ‘semantiese potensiaal’). Ons het ook doelkonstruksies in ander tale bestudeer. Kriteria is geïdentifiseer om te onderskei tussen konstruksies waarin doel, gevolg, oorsaak en rede gerealiseer word. Ons het ‘n paar taaltipologiese parameters van doelkonstruksies vasgestel, bv. die werkswoordsvorm wat in die matriks gebruik word, die manier waarop deelnemers gekodeer word, en die posisie van die doelkonstruksie tov die matriks. Die waarde en geldigheid van hierdie kriteria is daarna in ‘n empiriese ondersoek getoets.
In hierdie studie is vasgetel dat ןַעַמְל, רוּבֲעַבּ en ןֶפּ ‘n semantiese potensiaal het wat die konseptualisering van veelvoudige verhoudings aktiveer (bv. ןַעַמְל: doel, gevolg, en die
rede), wat beide op verskillende vlakke mag wees asook met verskillende reikwydtes.
Ons het ook die prototipiese en minder prototipiese betekenis van die lekseme
geïdentifiseer. Hierdie studie illustreer die waarde van die werksmodel wat gebruik,
maar het ook aangetoon dat die model enkele leemtes het.
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Idioms in Biblical Hebrew : towards their identification and classification with special reference to 1 and 2 SamuelVan Den Heever, Cornelius Marthinus 12 1900 (has links)
Thesis (PhD)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: This study seeks to identify and classify idioms in the Hebrew Bible. Based on a survey
of literature on idioms in general, and in Biblical Hebrew in particular, the necessary
conditions for idiomaticity are identified as (1) multi-word character, (2) semantic noncompositionality,
(3) unit status, (4) conventionalisation, (5) a verbal nucleus, and
(6) a content message. Restricted variability and uniqueness may also be indicative of
idiomaticity, although these are not regarded as necessary conditions. Accordingly,
idiom is defined as a conventionalised multi-word symbolic unit with a verbal nucleus
and a content message, whose global meaning is a semantic extension of the combined
meanings of its constituent elements.
These criteria were applied to 1 and 2 Samuel, and 104 idioms were identified. The
results suggest that the proposed definition is an effective aid to identifying idioms,
with certain caveats. In line with Granger and Paquot’s phraseological classification,
the multi-word character of idioms is interpreted to imply a verb plus at least one
more semantic (as opposed to grammatical) element. Semantic compositionality is
shown to be a complex concept that should be understood as the overall meaning of
an expression being an extension of the combined meanings of its individual lexical
constituents. Conventionalisation and unit status prove to be virtually impossible to
determine with certainty for expressions in the Hebrew Bible. Researchers should also
be aware that there is an inevitable degree of subjectivity involved in the application
and interpretation of the idiom characteristics proposed in this study. A preliminary semantic classification of the idioms found in 1 and 2 Samuel is
proposed, based on the lexicographical system developed by De Blois (2000) for the
Semantic Dictionary of Biblical Hebrew. The results of this study suggest that, with
some improvements and adjustments, De Blois’s framework is suitable for classifying
and representing Biblical Hebrew idioms. The greatest obstacle in using this system is
shown to be the counterintuitive names of a number of categories. A complete
alphabetical list of idioms from 1 and 2 Samuel is provided in Appendix A, together
with the relevant semantic information for each. A classification of these idioms
according to lexical semantic domains is presented and discussed in Chapter 5, while
alternative ways of arranging them (viz. by contextual semantic domains, underlying
conceptual metaphors, and terms for body parts) are provided in Appendices B to D.
This study demonstrates that idioms are semantically motivated (by conceptual
metaphor, metonymy, symbolic acts, etc.) although their meaning is semantically noncompositional.
It also indicates the need for a more systematic treatment of idioms in
Biblical Hebrew lexicons. / AFRIKAANSE OPSOMMING: Hierdie studie poog om idiome in die Hebreeuse Bybel te identifiseer en te klassifiseer.
Die volgende noodsaaklike voorwaardes vir idiomatisiteit is geïdentifiseer op grond
van ’n oorsig van die literatuur oor idiome in die algemeen en in Bybelse Hebreeus in
die besonder: (1) meerwoordigheid, (2) semantiese nie-komposisionaliteit, (3) eenheidstatus,
(4) konvensionalisering, (5) ’n werkwoordelike kern en (6) ’n inhoudelike boodskap.
Beperkte veranderbaarheid en uniekheid kan ook dui op idiomatisiteit, maar dit
word nie as noodsaaklike voorwaardes beskou nie. Gevolglik word idioom gedefinieer
as ’n gekonvensionaliseerde, meerwoordige simboliese eenheid met ’n werkwoordelike
kern, waarvan die geheelbetekenis ’n semantiese uitbreiding is van die gekombineerde
betekenisse van die elemente waaruit dit saamgestel is.
Die bogenoemde kriteria is in 1 en 2 Samuel toegepas, en daar is 104 idiome geïdentifiseer.
Die resultate dui daarop dat die voorgestelde definisie van idiomatisiteit, met inagneming
van sekere voorbehoude, ’n effektiewe hulpmiddel vir die indentifisering van
idiome is. In lyn met Granger en Paquot se fraseologiese klassifikasie word daar van die
veronderstelling uitgegaan dat die meerwoordigheid van idiome ’n werkwoord plus
minstens een ander semantiese (teenoor grammatikale) komponent behels. Daar word
aangetoon dat semantiese komposisionaliteit ’n komplekse begrip is en dat dit verstaan
moet word as ’n uitbreiding van die kombinasie van die betekenisse van die afsonderlike
leksikale elemente waaruit ’n uitdrukking saamgestel is, om ’n geheelbetekenis
te vorm. Om die konvensionalisering en eenheidstatus van uitdrukkings in die
Hebreeuse Bybel met sekerheid vas te stel, blyk feitlik onmoontlik te wees. Navorsers
moet ook daarvan bewus wees dat daar ’n onvermydelike mate van subjektiwiteit betrokke
is by die toepassing en verstaan van die idioomkenmerke wat in die huidige
studie voorgestel word. ’n Voorlopige semantiese klassifikasie van die idiome wat in 1 en 2 Samuel geïdentifiseer
is, word voorgestel, gebaseer op die leksikografiese sisteem wat deur De Blois
(2000) vir die Semantic Dictionary of Biblical Hebrew ontwikkel is. Die resultate van
hierdie studie doen aan die hand dat De Blois se raamwerk, met ’n paar veranderinge
en verbeteringe, geskik is vir die klassifisering en uiteensetting van idiome in Bybelse
Hebreeus. Daar word aangetoon dat die grootste hindernis om die genoemde sisteem
te gebruik, die teen-intuïtiewe benaminge van ’n aantal kategorieë is. ’n Volledige alfabetiese
lys van die idiome uit 1 en 2 Samuel, met toepaslike semantiese inligting by elk,
word in Bylae A aangebied. ’n Klassifikasie van hierdie idiome volgens leksikale semantiese
domeine word in Hoofstuk 5 voorgehou en bespreek, terwyl alternatiewe indelings
(nl. volgens kontekstuele semantiese domeine, onderliggende konsepsuele metafore
en terme vir liggaamsdele) in Bylaes B tot D aangebied word.
Hierdie studie toon aan dat idiome semanties gemotiveer word (deur konsepsuele metafore,
metonimie, simboliese handelinge ens.), alhoewel hulle betekenis niekomposisioneel
is. Die behoefte aan ’n meer sistematiese bewerking van idiome in Bybelse
Hebreeuse leksikons word ook uitgewys.
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The intricate relationship between politics and religion in the Hebrew bible : the prophet Amos as a case studyWax, Kevin Patrick 12 1900 (has links)
Thesis (PhD)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: Politics, in modern society, has become intimately associated with poor governance, fraud and
corruption, social decay, abuse of power, indifference to the plight of the poor, squandering of
critical resources and self-enrichment. This situation has been further aggravated by the debate
that religion and politics should be kept separate at all costs. The demand for social justice in
marginalised communities has increased dramatically over the last few decades. The escalation
of human conflict, poverty, social inequality and corrupt practices across the globe over recent
years, demands a radical reassessment of how the human race engages politically, socially and
economically with each other.
Hebrew classical prophets such as Hosea, Amos, Isaiah and Micah have through their
messages of condemnation, indictment, punishment and hope confronted the serious political and
social challenges that prevailed during and subsequent to their time. They demonstrated immense
bravery against the established order of the day as they proclaimed Yahweh’s gross displeasure
and divine judgement for the manner in which those in power had treated the poor. Amos, in
particular, has captivated scholars over many decades as they dissected every emotion, historical
context, social structure, biblical tradition and literary convention in order to understand his
message.
This study is an attempt to re-evaluate the critical balance between politics and religion as
demonstrated in the divine mandate provided to kings, centuries ago in the ancient Near East, to
rule in a just and righteous manner. An examination of the role and function of the prophets,
their relationship with the political and religious structures of the day as well as an exegetical
study of selected Amos texts has been undertaken to determine how this social imbalance was
addressed by the prophets. A general hypothesis is advanced to restore this intricate balance
between modern politics and religion. The study further enables a theological re-evaluation of
how this balance could possibly be pursued as a potential catalyst for its overall social
restoration. / AFRIKAANSE OPSOMMING: Die politiek, in die hedendaagse samelewing, word nou geassosieer met swak regering, bedrog
en korrupsie, sosiale verrotting, misbruik van mag, onverskilligheid teenoor die ellende van die
armes, verkwisting van kritiese hulpbronne en selfverryking. Hierdie situasie word verder
vererger as gevolg van ‘n debat wat daarop aandring dat die politiek en die godsdiens ten alle
koste apart gehou moet word. Die aandrang vir sosiale geregtigheid in verarmde gemeenskappe
het dramaties toegeneem oor die laaste dekades. Die progressiewe toename in menslike konflik,
armoede, sosiale ongelykheid en omkopery wêreldwyd, die onlangse jare, vereis ‘n radikale herevaluering
oor hoe die mensdom met mekaar oor die weg kom polities, sosiaal en ekonomies.
Die Bybels-Hebreeuse profete soos Hosea, Amos, Jesaja en Miga het met hulle
boodskappe van aanklag, straf en hoop die ernstige politieke en sosiale uitdagings wat gedurende
hulle tyd geheers het gekonfronteer. Hulle het ongekende dapperheid gedemonstreer teen die
destydse owerhede en so Jahwe se intense ontevredenheid en goddelike oordeel verwoord
teenoor die swak behandeling van die armes. Amos, in die besonder, het geleerdes oor die
dekades bekoor en elke emosie, historiese agtergrond, sosiale struktuur, tradisie en literêre
konvensie is benut in ‘n poging om sy boodskap te verstaan.
Hierdie studie is ‘n poging om die sensitiewe balans tussen die politiek en die godsdiens
te her-evalueer in die lig van die beginsel van regverdige regering as goddelike mandaat wat
reeds eeue gelede aan konings van die ou Nabye Ooste opgedra is. ‘n Ondersoek na die rol en
funksie van die profete, hul verhouding met die politieke en godsdienstige strukture van hulle
tyd, sowel as ‘n eksegetiese studie van geselekteerde Amos tekste word onderneem om te bepaal
hoe hierdie sosiale onewewigtigheid hanteer is. ‘n Algemene hipotese word aan die hand gedoen
om die ingewikkelde balans tussen die moderne politiek en godsdiens te herstel. Die studie kan
verder van waarde wees deurdat dit ‘n teologiese herbesinning bied wat kan dien as ‘n moontlike
katalisator vir algehele sosiale restorasie.
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Ba'al and Seth : an investigation into the relationship of two gods, with reference to their iconography (ca. 1500 – 1000 BCE)Cox, Michael James 12 1900 (has links)
Thesis (PhD)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: Although the traditional viewpoint of the Ancient Egyptian civilisation is one of isolation and self containment, in fact Egypt and Syro-Palestine had a long history of contact and interaction before the Late Bronze Age, albeit somewhat tenuous and ad hoc. The commencement of the New Kingdom in Egypt heralded a more vigorous period of exchange. This was largely due to the Egyptian policy of increased commercial activity and military campaigns in Syro-Palestine as well as the rising strength of the Asiatic peoples. At the personal level there was always a trend of Asiatics moving into Egypt in search of a better life, which opened the door for the Hyksos rule at the end of the Middle Bronze Age. This foreign rule was an affront on the dignity of the Egyptians. Thus, following numerous military campaigns much of Syro-Palestine was incorporated into the wider Egyptian political entity.
In counterpoint to the situation in Egypt, Syro-Palestine was very far from isolated, situated in the open cultural landscape of Syria and Mesopotamia it was the very hub of the Ancient Near East. Inevitably there was considerable interaction, and throughout history, as even today, Syro-Palestine is a crossroads and melting pot of different peoples. At the forefront of any exchange were religious ideas, religious traditions were introduced and foreign gods were spread far and wide. The international nature of the gods seems to have been a characteristic of the Ancient Near East.
In this scenario were the Egyptian god Seth and his counterpart the Syro-Palestinian god Baaal, each with a complex story, wherein the iconographical and textual evidence of the gods show much commonality. The association of Seth with Baaal in Egypt is clear, the name of Baaal being written with the Seth-animal determinative, whereas Syro-Palestine has the Mami stele from Ugarit. Major events shook the Ancient Near East ca. 1500-1000 BCE, Egypt reached its apogee and ruled the East; providing the most likely answer regarding the presence and worship of Seth in Syro-Palestine. Certainly Seth was present and worshipped, naturally the massive numbers of Egyptian military and diplomatic personnel required facilities for this practice. Since the earlier Hyksos rulers accepted and worshipped Seth this predicates on a continuum into the period in question. To summarize: Seth equals Baaal and Baaal equals Seth. / AFRIKAANSE OPSOMMING: Alhoewel die tradisionele siening van die antieke Egiptiese beskawing een van isolasie en selfonderhouding is, het Egipte en Siro-Palestina in werklikheid ʼn lang geskiedenis van kontak en interaksie voor die Laat Bronstydperk gehad, hoewel ietwat beperk en ad hoc. Die aanvang van die Nuwe Koninkryk in Egipte het ʼn meer dinamiese tydperk van wisselwerking ingelui. Dit was grootliks weens die Egiptiese beleid van toenemende handelsaktiwiteit en militêre veldtogte in Siro-Palestina, asook die opkomende mag van die Asiatiese volke. Op persoonlike vlak was daar altyd ʼn neiging van Asiate om na Egipte te trek op soek na ʼn beter lewe, wat die deur vir die Hiksosheerskappy aan die einde van die Middel-Bronstydperk oopgemaak het. Hierdie vreemdelinge heerskappy was ʼn belediging vir die waardigheid van die Egiptenare. Gevolglik, na afloop van talle militêre veldtogte is die meerderheid van Siro-Palestina in die breër Egiptiese politieke entiteit ingelyf.
In teenstelling met die situasie in Egipte was Siro-Palestina alles behalwe geïsoleer. Geleë in die oop kulturele landskap van Sirië en Mesopotamië was dit die ware middelpunt van die Ou Nabye Ooste. Daar was noodwendig aansienlike interaksie, en regdeur die geskiedenis, soos selfs vandag nog, is Siro-Palestina ‟n kruispad en smeltkroes van verskillende volke. Aan die voorpunt van enige wisselwerking was godsdienstige idees, godsdienstige tradisies was ingevoer en uitheemse gode wyd en syd versprei. Die internasionale aard van die gode blyk ʼn kenmerk van die Ou Nabye Ooste te wees.
In hierdie scenario was die Egiptiese god Seth en sy Siro-Palestynse eweknie Baäl, elk met ʼn komplekse storie, waarin die ikonografiese en tekstuele bronne van die gode baie ooreenstemming toon. Die verbintenis van Seth met Baäl is duidelik in Egipte, waar Baäl se naam met die Seth-dier as determinatief geskryf is, terwyl Siro-Palestina die Mami-stela van Ugarit het. Groot gebeurtenisse het die Ou Nabye Ooste ca. 1500-1000 v.C. geskud, Egipte het sy hoogtepunt bereik en oor die Ooste geheers, wat die mees waarskynlike antwoord aangaande die teenwoordigheid en aanbidding van Seth in Siro-Palestina verskaf. Seth was ongetwyfeld teenwoordig en aanbid, natuurlik het die enorme getalle Egiptiese militêre en diplomatieke personeel fasiliteite vir hierdie praktyk vereis. Aangesien die vroeëre Hiksosheersers Seth aanvaar en aanbid het, bevestig dit ‟n kontinuum in die periode onder bespreking. Om op te som: Seth is gelyk aan Baäl en Baäl is gelyk aan Seth.
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Learning biblical hebrew vocabulary : insights from second language vocabulary acquisitionThompson, Jeremy Paul 12 1900 (has links)
Thesis (DPhil)--Stellenbosch University, 2011. / ENGLISH ABSTRACT: Though Biblical Hebrew (=BH) is no longer a spoken language, students continue to learn it for the
purpose of reading, or at least interacting at a deeper level, with the text of the Hebrew Bible. This
suggests that BH shares with any modern language learning course the goal of learning to read. One
important part of learning to read is the acquisition of an adequate number of vocabulary items. The
purpose of this study is to determine which insights from Second Language Vocabulary Acquisition
(=SLVA) research and related fields hold the most promise for a new — and possibly more effective
— approach to learning BH vocabulary, to evaluate currently existing BH instructional materials in
light of these insights, to develop a new approach based on these insights, and to test aspects of the
new approach empirically.
Researchers in SLVA have uncovered a number of helpful insights concerning how vocabulary and
vocabulary learning should be defined as well as concerning how vocabulary is best learned. On the
other hand, BH instructional materials reflect little to no influence from these insights. These
materials have continued to define vocabulary narrowly as individual words and continued to
conceive of vocabulary learning primarily as pairing form and meaning in contrast to the much more
sophisticated definitions found in the SLVA literature. For example, SLVA researchers consider items
beyond the word level, such as idioms, to be vocabulary (Moon 1997; Lewis 1993, 1997). BH
instructional materials have also failed to include a significant number of beneficial Vocabulary
Learning Strategies (=VLSs), while including some VLSs that are either intrinsically problematic or
problematic in the ways they are employed. For example, the strategy of learning semantically related
items together is common in BH instructional materials, though it has been shown to be problematic
in a considerable number of experimental studies (e.g. Nation 2000; Finkbeiner & Nicol 2003;
Papathanasiou 2009).
Since SLVA research has yet to influence BH instructional materials, a new approach to BH
vocabulary learning is warranted. This new approach is based on sound theory concerning what
vocabulary is and what it means to learn it, while offering learners as many helpful strategies for
learning lexical items as possible. To justify this new approach, a set of experimental studies was run
including one longitudinal case study and three larger-scale experiments. This testing was partial in
nature since it was only possible to test one variable at a time. The testing revealed a number of
important areas for future research into BH vocabulary learning. / AFRIKAANSE OPSOMMING: Alhoewel Bybelse Hebreeus (=BH) nie meer gepraat word nie, hou studente aan om dit aan te leer vir
die doel om te lees, of ten minste om op ‘n dieper vlak met die oorspronklike teks van die Hebreeuse Bybel om te gaan. Dit impliseer dat die aanleer van BH net soos met die aanleer van moderne tale, ten doel het om die taal te kan lees. Een belangrike aspek van om te leer lees, is om die woordeskat aan
te leer wat vir hierdie doel nodig is. Die doel van hierdie studie is om vas te stel watter insigte, verkry
uit Tweede Taal Woordeskat-Aanleer (=TTWA) navorsing en ander verwante studievelde, die meeste
belofte inhou vir ‘n nuwe – en moontlik meer effektiewe – benadering tot die leer van BH
woordeskat; om huidige BH leermateriaal te evalueer, in lig van hierdie insigte; om ‘n nuwe
benadering te ontwikkel gebaseer op hierdie insigte; en om aspekte van die nuwe benadering empiries toets. Navorsers in TTWA het al heelwat insig verkry in hoe woordeskat en die aanleer van woordeskat
gedefineer behoort te word, sowel as aangaande die mees effektiewe maniere waarop woordeskat
aangeleer kan word. Dit lyk egter of beskikbare BH leermanier niks of baie min by hierdie insigte
baatgevind het. Hierdie materiaal handhaaf tipies ‘n baie nou definisie van wat woordeskat is, te
wete, individuele woorde. Dit beskou dus die aanleer van woordeskat as die aanleer van hoofsaaklik
woordpare met verskillende vorme en betekenisse, in plaas daarvan om die meer gesofistikeerde
definisies te gebruik wat in TTWA literatuur gevind word. TTWA navorsers beskou, byvoorbeelde
idiome, wat uit meer as een woord kan bestaan, ook as woordskat-eenhede (Moon 1997; Lewis 1993,
1997). BH leermateriaal gebruik selde van die groot getal beskikbare nuttige Woordeskat Leer-
Strategieë (=WLS). Daar word eerder dikwels strategieë gebruik wat volgens TTWA navorsing nie
baie effektief is nie.’n Goeie voorbeeld in hierdie verband is die strategie om semanties-verwante
items saam te leer. Empiriese navorsing het aangetoon dat hierdie strategie sonder twyfel problematies
kan wees (bv. Nation 2000; Finkbeiner & Nicol 2003; Papathanasiou 2009).
Aangesien TTWA feitelik nog geen beduidende invloed op BH leermateriaal gehad het, is ‘n nuwe
benadering tot die aanleer van BH woordeskat waarin TTWA insigte verreken word, geregverdig.
Hierdie nuwe benadering is gebaseer op ‘n deeglik begrondige teoriese model aangaande wat
woordeskat is, en wat dit beteken om dit te leer. Verder kan geput word uit die skat van nuttige
strategieë wat al in TTWS geïdentifiseer is om sodoende aan BH leerder strategieë te bied wat
hulleself al bewys het. Om die nuwe benadering empiries te begrond, is ‘n reeks eksperimentele
studies geloods. Nie alle aspekte van die nuwe model kon sistematies getoets word nie. Die grondslag
vir verdere navorsing is egter gelê.
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Aeneas se onderwêreldse reis in illustrasie : ’n resepsie-historiese studie van tonele in Aeneïs VISwanepoel, Liani Colette 03 1900 (has links)
Thesis (MA (Dept. of Ancient Studies) -- University of Stellenbosch, 2005. / Throughout the centuries artists have visualised the imaginative works of Publius Vergilius Maro
in a variety of art forms. Paintings, frescoes, sculptures and even tapestries have made the wordscenes
of his great epic, the Aeneid, concrete. The thesis investigates only the illustration of the
epic in manuscripts and printed texts or translations. The illustrations of scenes in Book VI – the
journey of Aeneas in the underworld – are studied using the reception-historical approach. This is
to determine whether the illustrations of the Trojan hero’s journey in the underworld reflect the
reception of the Aeneid in the different eras or periods. The illustrator is a “reader” of the Aeneid
text or translation and consequently his/her illustration of a particular scene reflects his/her own
visual interpretation thereof.
Illustrations of Book VI in manuscripts like the Vergilius Vaticanus of late Antiquity and the mid-
15th century Riccardiana Vergilius of Apollonio di Giovanni are examined. A study of
illustrations in printed texts or translations range from the 1502 Grüninger edition of Vergil edited
by Sebastian Brant to the Book VI illustration of Thom Kapheim in a textbook published in 2001.
The aim is to establish how illustrators associated with Book VI, interpreted it, how their
environment and the spirit of the age influenced their visualisation and how their illustrations
reflect the reception of the epic throughout the centuries. Such a study hopes to provide a
contribution to Vergilian reception and Nachleben. In the process a better understanding can be
obtained for the importance and changing role of Aeneid VI and the whole epic in different eras.
It is found that the illustrators of the Aeneid – influenced by the different spirit of their times and
environments – brought forth unique visual interpretations of scenes in Book VI that suggest a
particular reception of the epic at that specific point of time. The illustrative spectrum of Book VI
throughout the centuries can be summarised as follows: revival, allegorisation, pedagogic,
realistic decoration and eventually increasingly unrealistic decoration. From late Antiquity to the
beginning of the 21st century, the illustrative visualisation of the journey of Aeneas in the
underworld indicates that there has always been a definitive response to Vergil and his epic.
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Investigating apparent commonalities between the apocalyptic traditions from iIan and second-temple JudaismVan der Merwe, Jeanne 03 1900 (has links)
Thesis (MPhil (Ancient Studies))--Stellenbosch University, 2008. / This thesis seeks to investigate the possible influence of Iranian apocalyptic on the
Judaean apocalyptic literature, which was widely disseminated in the Near East
during the Hellenistic and Roman phases of the Second Temple Period (c. 539 BCE-
70 CE).
The similarities between Zoroastrianism and Judaism have been the object of
scholarly study for more than a century. Iranologists such as Zaehner, Widengren and
Boyce were particularly partial to the notion that Zoroastrianism influenced Judaism.
They felt such influences were an inevitable consequence of the Judaeans living under
Achaemenian rule for almost two centuries, and in close proximity of Persian
communities for some centuries after the demise of the Achaemenid Empire. They
based their conclusions on literary parallels between some key biblical passages and
Persian literature, linguistic evidence and the obviously dualistic nature of both
religions. Recently, however, this point of view has come in for criticism from
biblical scholars like Barr and Hanson, who have pointed out that many seemingly
Iranian concepts could as easily have emanated from other Near Eastern influences or
evolved from within the Judaean tradition.
The similarities between the Iranian and Judaean world-view are particularly apparent
when considering the apocalyptic traditions from Zoroastrianism and Judaism: Both
traditions view the course of history as a pre-determined, linear process in which good
and evil are in constant conflict on both a physical and metaphysical level, until a
great eschatological battle, introduced by a “messiah” figure, will rid all creation of
evil. A judgment of all humanity and resurrection are envisaged in both traditions, as
well as an utopian eternal life free of evil.
However, it is very difficult to prove that these two apocalyptic traditions are in any
way related, as most of the apocalyptic works from Iran are dated considerably later
than the Judaean apocalypses, which mostly originated during the Hellenistic period.
The apocalyptic phenomena within the two traditions are also not always entirely
similar, raising the possibility that they are indeed not the result of cultural interaction
between the Iranians and Judaeans. Furthermore, one must also consider that many phenomena constituting apocalyptic occurred widely during the Second Temple
Period in the Ancient Near East, on account of the general state of powerlessness and
disillusionment brought about by the Macedonian conquest of the Achaemenid
Empire and the resulting political unrest.
This study investigates the relations between Judaeans and Iranians under
Achaemenian rule, the political and religious background and apocalyptic traditions
of both these peoples in an attempt to ascertain whether Iranian beliefs did indeed
influence Judaean apocalypticism. These investigations will show that, given the
cultural milieu of the Ancient Near East in the Second Temple period, contemporary
Greek evidence of Zoroastrian beliefs and the interpretative bent of Judaean scribal
and priestly classes, there is a strong likelihood that seemingly Iranian concepts in
Judaean apocalypticism were indeed of Iranian origin.
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n Literêr-inhoudelike analise van Boek 7 van Augustinus se Confessiones : Augustinus se begrip van die bestaanswyse van God en die kwaadDu Plessis, A. F. J. (Anna Francina Johanna) 12 1900 (has links)
Thesis (MA)--Stellenbosch University, 2001. / ENGLISH ABSTRACT: Augusine's search for the nature of God's exisistence as well as the origin of
evil, reaches a climax in Book 7 of his Confessions. This study assumes the
position that Augustine strives to find answers to the above mentioned two
questions in the first six books of the Confessions. The answers to both these
questions were vitally important to Augustine, since it would then convince him
to convert to the Christian faith.
Augustine repeatedly thought he grasped the true answer to the existence of
God and the origin and the nature of evil but he was disillusioned time and
again. His quest for an answer started with his reading of Cicero's Hortentius
(Conf. 3.4.7), a book that urged Augustine to search for Truth. Augustine then
joined the Manicheans, a sect claiming that their doctrine was based on reason
and contained the Truth (Conf. 3.6.10). Augustine believed that the Manicheans
could resolve his quest for answers to the existence and nature of both God and
evil. The Manichean intellectual and scientific exposition of the cosmos allowed
Augustine to imagine God and evil as opposing substances. Eventually,
promted by his own intellect, Augustine discovered weaknesses in their theories
(Conf. 5.3.3-5.6.10). Augustine's final break with the Manicheans, after nine
years as an adherent, came when he heard the sermons of Ambrose of Milan.
Not only was Augustine impressed by Ambrose's eloquence but his sermons
also embodied an interpretation of Platonism in Christian terms. Augustine's
reading of the Neoplatonic books in a Latin translation urged him to turn into
himself (Conf. 7.10.16) and search for God there. Once Augustine could
pronounce upon the intelligible existence of God, his inquiry into the origin of
evil resolved itself (7.12.18). / AFRIKAANSE OPSOMMING: Augustinus se soeke na die bestaanswyse van God en die aard en onstaan van
die kwaad bereik 'n klimaks in Boek 7 van die Confessiones. In hierdie studie
word daar van die standpunt uitgegaan dat Augustinus onder andere in die
eerste ses boeke van die Confessiones poog om antwoorde te kry op
bogenoemde twee vraagstukke. Antwoorde op beide hierdie vrae was van
kardinale belang, aangesien dit Augustinus sou oortuig om hom tot die
Christelike geloof te bekeer.
Augustinus het herhaaldelik gepoog om die ware antwoorde op die vraag na
bestaanwyse van God sowel as die oorsprong en die aard van die kwaad te
vind. Hy was egter telke male ontnugter. Augustinus se soeke het begin toe hy
in aanraking gekom het met Cicero se Hortensius (Conf. 3.4.7), 'n boek wat
Augustinus aangemoedig het om die Waarheid na te jaag. Gevolglik het
Augustinus by die Manicheërs aangesluit, aangesien dié sekte geglo het dat
hulle leerstellinge gebaseer is op die rede en sodoende die volle waarheid bevat
(Cant. 3.6.10). Augustinus het geglo dat die Manicheërs sy soektog na
antwoorde op die vraag van God en die kwaad se bestaanswyse kon oplos. Die
Manicheërs se intellektuele en wetenskaplike uiteensetting van die kosmos het
Augustinus toegelaat om God en die kwaad as teenstrydige entiteite te beskou.
Ongeveer nege jaar na sy aansluiting by die Manicheërs, aangemoedig deur sy
eie intellek, het Augustinus die swak punte in die Manichese leerstellinge ontdek
(Cant. 5.3.3-5.6.10). Die finale breek met die Manicheërs het gekom toe
Augustinus die preke van Ambrosius in Milaan gehoor het. Nie alleen was
Augustinus ingenome met Ambrosius se welsprekendheid nie, maar sy preke het
ook die interpretasie van Platonisme in Christelike terme beliggaam. Die
Neoplatoniese leerstellinge het Augustinus aangemoedig om na homself, in
homself te draai (Conf. 7.10.16) en vir God daar te gaan soek. Sodra
Augustinus kon verklaar dat God in die vorm van 'n kenbare wese bestaan, het
sy soeke na die oorsprong en die aard van die kwaad dit self opgelos (Cant.
7.12.18).
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Maät : die god wat in elkeen isPonelis, I. A. (Isabella Annanda) 03 1900 (has links)
Thesis (MPhil)--Stellenbosch University, 2003. / ENGLISH ABSTRACT: The concept of Ma'at is crucial to Ancient Egyptian culture. In Ancient Egypt, Ma'at
has two closely related manifestations: the cultural principle and the goddess.
Ma'at as general cultural principle relates to the perfect order that was present at the
moment when the cosmos came into being. This order eliminated chaos and created
perfect balance in every aspect of the cosmos: nature, mankind, the gods, life and
death. According to Ancient Egyptian literature, people ordered their lives in terms of
the principle to do Ma 'at. This principle amounted to living honestly and justly. In
this way, order was maintained and chaos prevented.
In religion, which should be considered a subdomain of culture, Ma'at functions as an
Ancient Egyptian goddess. As a goddess, Ma'at was considered a being in her own
right, with a characteristic appearance, a history, and a cult which was performed by
the pharaoh and the priests.
Though the conception ofMa'at developed considerably in the long history of
Ancient Egypt, the idea was present at the beginning of Egyptian civilization, as is
attested by a great variety of inscriptions. The concept played a significant role in this
culture from beginning to end.
Ma'at was of particular importance to Ancient Egyptian royalty. Royal office
included the realization of Ma'at and the consequent destruction ofIsfet. This
function was performed by the pharaoh as chief of all cults - by daily sacrifice for
Ma'at --, as well as in his role as ruler - by ensuring that public office was performed
according to the principle ofMa'at.
The Ancient Egyptians maintained that Ma'at functioned not only in life but also in
death. In the alternative reality that Ancient Egypt made of death, order obtained, just
as in life. Hence Ma' at was present also in death. The essence of Ancient Egypt is not its structures, such as the pyramids, which never
cease to fascinate. This essence has to be sought in the way Ma'at gave unity to this
remarkable culture. / AFRIKAANSE OPSOMMING: Die begrip Ma'at is rigtinggewend vir die kultuur van Antieke Egipte. In hierdie
kultuur het Ma'at twee verskyningsvorme wat ten nouste met mekaar saamhang: die
kultuurbeginsel en die godin.
Ma'at as algemene kultuurbeginsel het te doen met die volmaakte orde wat tot stand
gekom het in die ontstaansoomblik van die kosmos. Hierdie orde hef chaos en
wanorde op en skep volkome ewewig in elke aspek van die kosmos: die natuur, die
mensdom, die godedom, die lewe en die dood. Die Antieke Egiptiese literatuur bring
aan die lig dat mense hulle lewe ingerig het volgens die beginsel om Ma'at te doen.
Waarop dit neergekom het om Ma'at te doen, was om eerlik en regverdig te handel.
Op hierdie manier is die orde bewaar en die chaos verhoed.
Op die terrein van die religie, wat as 'n besondere aspek van die kultuur in die breë
beskou moet word, funksioneer Ma'at in Antieke Egipte as 'n godin. Hierdie godin
was 'n veronderstelde wese in eie reg, met 'n kenmerkende voorkoms, 'n
geskiedenis, en 'n kultus wat deur die farao en die priesters bedien is.
Hoewel die siening van Ma'at in die loop van die lang geskiedenis van Antieke Egipte
aansienlik ontwikkel het, was die idee van die begin van die Egiptiese beskawing
aanwesig, soos 'n groot verskeidenheid inskripsies laat blyk. Die begrip het in hierdie
kultuur van begin tot end 'n bepalende rol bly speel.
Tussen Ma'at en die koningskap in Antieke Egipte was daar 'n besonder nou band.
Ma'at was van wesenlike belang vir die uitvoering van die koninklike amp: dit was
die opdrag van die farao om Ma'at te verwesenlik en daarmee Isfet te vernietig.
Hierdie taak het die farao uitgevoer as hoof van alle kultusse -- deur die daaglikse
offer wat hy in die belang van Ma'at gebring het --, maar ook in die
staatsadministrasie -- deur toe te sien dat amptenare hulle werk doen volgens die
beginsel van Ma'at. In Antieke Egipte is daarvan uitgegaan dat Ma'at nie net in die lewe nie, maar ook in
die dood funksioneer. In die alternatiewe werklikheid wat Antieke Egiptenare van die
dood maak, heers daar ook orde. Ma'at is dus ook daar teenwoordig.
Die wese van Antieke Egipte is nie die strukture, soos die piramides, wat nou nog die
belangstelling gaande maak nie. Dit moet veel eerder gesoek word in die wyse waarop
Ma'at eenheid aan hierdie merkwaardige kultuur gegee het.
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