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First appearing on potsherds around 3300 BC, the Indus script was primarily in use during the Mature Harappan period (ca. 2600-1900 BC) in the Indus Valley region, centred in the north-western region of the Indian Subcontinent. It is one of the last remaining undeciphered scripts of the ancient world. A great number of Indus inscriptions, however, have been uncovered at many archaeological sites in the Persian Gulf, discoveries that corroborate the inclusion of the Indus civilization as an active participant in the Mesopotamian-dominated Gulf trade of the 3rd millennium. In addition to exploring the current state of research surrounding the Indus decipherment attempts, the thesis will examine new perspectives on ancient history, arguing in favour of various possibilities of Mesopotamian, Elamite, and/or pre-dynastic Egyptian (North East African) cultural presences or influences in the ancient Indus River basin.

First appearing on potsherds around 3300 BC, the Indus script was primarily in use during the Mature Harappan period (ca. 2600-1900 BC) in the Indus Valley region, centred in the north-western region of the Indian Subcontinent. It is one of the last remaining undeciphered scripts of the ancient world. A great number of Indus inscriptions, however, have been uncovered at many archaeological sites in the Persian Gulf, discoveries that corroborate the inclusion of the Indus civilization as an active participant in the Mesopotamian-dominated Gulf trade of the 3rd millennium. In addition to exploring the current state of research surrounding the Indus decipherment attempts, the thesis will examine new perspectives on ancient history, arguing in favour of various possibilities of Mesopotamian, Elamite, and/or pre-dynastic Egyptian (North East African) cultural presences or influences in the ancient Indus River basin.

The dissertation is intended to show whether it is possible for a Roman traveller to make a journey around the Roman world in the year C.E. 210, within 180 days, in a manner similar to that of Phileas Fogg, a character in Jules Verne's novel Around the World in Eighty Days (1874). The Roman's 180-day adventure to complete the journey within the set time incorporates logistics and itinerary on ancient roads, canals and sea voyages, and quotes Horace, Juvenal, Pausanias, Ovid and Strabo. Verne linked the past, an ancient two thousand year old water system in Aden - with his traveller who also visited the site. The Roman traveller will link the past with the present, viewing ancient building and engineering works such as the Lyonnais aqueducts, and the Greek use of curvature in design when building the Parthenon. Parts of such construction remain in situ for the present-day traveller to view. / Old Testament & Ancient Near Eastern Studies / (M.A. (Specialization in Ancient Languages and Cultures))

This dissertation will critically analyse a gilded bronze Osiris statuette from the Middle Kingdom Period. An attempt is made to verify its authenticity, provenance and probable date of origin, while also gathering information which will help in placing the artefact and others like it in their proper cultural context. Furthermore the value of several investigative techniques employed during the course of this research is also explored. / Old Testament and Ancient Near Eastern Studies / M.A. (Ancient Near Eastern Studies)

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Thesis (MA)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: This thesis takes Zygmunt Bauman’s book Modernity and the Holocaust as a point of departure in an attempt to show that genocides of the twentieth century are by-products of modernity, and not aberrations, as previously thought. Bauman’s work focuses on the distinctly modern nature of the Holocaust. Using the theory he develops in Modernity and the Holocaust, this thesis attempts to show, first and foremost, that the Holocaust is not the only example of modern genocide. By comparing and contrasting the Holocaust to another, more recent, genocide, namely the Rwandan genocide of 1994, it becomes clear that despite superficial differences between the two genocides, the Rwandan genocide is also a by-product of modernity. This conclusion has important implications, not only for the way in which we remember the Holocaust and the Rwandan genocide, but also for our understanding of evil and perpetrators of evil. Drawing on the work of Bauman and Hannah Arendt, especially with regard to the Eichmann case, chapter three investigates our traditional assumptions and expectations with regard to evil and perpetrators of evil and notes the unsettling differences between our assumptions and the modern reality. In order to truly understand the nature of perpetrators of modern genocide, it is important to look at the influence of morality on such perpetrators and the reasons why morality seems incompatible with modernity. In this regard, Haas’ book Morality after Auschwitz is of critical importance. Given the various failures and unexpected by-products of modernity, one has to wonder whether postmodernity would offer a better moral alternative to modernity. Chapter five investigates this supposition, and finds it wanting. Drawing yet again on Bauman, the notion of an ethics of responsibility is put forth as the only safeguard against modern evil. / AFRIKAANSE OPSOMMING: Hierdie tesis neem Zygmunt Bauman se boek Modernity and the Holocaust as ‘n beginpunt en probeer om te wys dat die volksmoorde van die twintigste eeu byprodukte, en nie afwykings, van moderniteit is nie. Bauman se werk fokus op die moderne eienskappe van die Holocaust. Deur gebruik te maak van die teorie wat hy in Modernity and the Holocaust ontwikkel, probeer hierdie tesis om, eerstens, te wys dat die Holocaust nie die enigste voorbeeld van ‘n moderne volksmoord is nie. Deur die Holocaust met ‘n ander, meer onlangse volksmoord, die Rwandese volksmoord van 1994, te vergelyk en te kontrasteer word dit duidelik dat ten spyte van die oppervlakkige verskille tussen die twee volksmoorde, die Rwandese volksmoord ook ‘n byproduk van moderniteit is. Hierdie gevolgtrekking het belangrike implikasies nie net vir die manier waarop ons die Holocaust en die Rwandese volksmoord onthou nie, maar ook vir die wyse waarop ons die kwaad (evil) en perpetrators of evil1 verstaan. Deur verder gebruik te maak van Bauman se werk sowel as die werk van Hannah Arendt, veral met betrekking tot die Eichmann saak, ondersoek hoofstuk drie ons tradisionele aannames en verwagtinge met betrekking tot die kwaad (evil) en perpetrators of evil en wys die onaangename verskille tussen ons aannames en die moderne realiteit uit. Ten einde werklik die aard van perpetrators van moderne volksmoord te verstaan, is dit belangirk om na die invloed van moraliteit op hierdie perpetrators of evil te kyk, asook die redes waarom moraliteit blykbaar teenstrydig is met moderniteit. Haas se belangrike boek, Morality after Auschwitz, word hier geraadpleeg. Gegewe die verskeie tekortkominge van moderniteit, moet ons wonder of postmoderniteit nie dalk ‘n beter morele alternatief bied nie. Hoofstuk vyf ondersoek hierdie stelling en vind dat postmoderniteit ook nie voldoende is nie. Laastens word Bauman weereens geraadpleeg en sy seining van ‘n etiek van verantwoordelikheid word voorgestel as die enigste beskerming teen moderne kwaad. / Harry Crossley Foundation

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.

Thesis (MPhil)--Stellenbosch University, 2000. / ENGLISH ABSTRACT: The Internet and its Cyberspaces were developed in the 1960s to create a means to transfer information without the risk of interception and annihilation. Today, 40 years later, the Internet has grown in both size and application. The most used applications are still conversation and sharing of information. This thesis is an ethnographic account of my experiences in a Cyberspace of the Internet- a virtual community with the name Amazon City.com. Virtual communities are spaces on the Internet where people come together to discuss their daily lives, issues and anything that's appropriate for the particular community. It is seen as a response to the demise of third places in off-line life, globalisation, etc. The communities that form in these areas develop cultural assumptions. These cultural assumptions are revealed to a new member through time and interaction in the conferencing area. The assumptions that I experienced range from knowledge needed to be an excepted and successful member of the community, to language use and identity of the members. The conclusion was reached that members view their participation and membership in these communities as just as fulfilling and real as their activities in off-line communities. Further aspects that make a site a growing and economically feasible business strategy for its owner(s) were my next focus. Internet commerce is growing at an astonishing rate. Internet business does not only imply the selling of products on-line. Computermediated communication devices have been implemented on commercial sites after it was found in the early 1990s that people are looking for something more than just another shopping area. Other ways that this type of dot com site uses to generate revenue and whether the members on the site are perceived as citizens or ultimately as consumers were also studied. It was found that members see themselves as citizens but site loyalty will push them to act as consumers when need be. The commercial aspects of these sites are a part of and necessary for the existence of the dot com site, and the community that fosters there. / AFRIKAANSE OPSOMMING: Die Internet en sy Kuberruimtes is ontwikkel in die 1960s as 'n manier om inligting oor te dra sonder die risiko van intersepsie en vernietiging. Vandag, 40 jaar later het die Internet gegroei in beide grootte en toepassing. Die mees algemene gebruike is nogsteeds kommunikasie en die oordrag van inforrnasie. Hierdie tesis is 'n etnografiese studie van my ervaringe in 'n Kuberruimte van die Internet- 'n virtuele gemeenskap byname Amazon City.com. Virtuele gemeenskappe is areas op die Internet waar mense bymekaar kom om hul daaglikse lewens, kwessies en enige iets toepaslik vir die spesifieke gemeenskap, te bespreek. Die tipe gemeenskap word gesien as 'n reaksie van die verval van "derde plekke" in af-lyn lewe en globalisering Die gemeenskap wat vorrn in hierdie areas ontwikkel kulturele veronderstelling. Hierdie veronderstellings word openbaar aan 'n nuwe lid deur tyd en interaksie in die konferensie area. Die veronderstellings wat ek ervaar het strek van kennis benodig am 'n aanvaarde en suksesvolle lid van die gemeenskap te word, tot taal gebruik en identiteit van die lede. Die konklusie is bereik dat lede hul interaksie en lidmaatskap in hierdie gemenskappe as net so bevredigend en "eg" ervaar as hul aktiwiteite in hul af-lyn lewe . Verdere aspekte wat 'n webblad 'n suksesvolle en ekonomiese vatbare besigheids strategie maak vir sy eienaar, was my volgende fokus. Internet besigheid groei teen 'n geweldige spoed, en impliseer nie slegs die verkoop van produkte aanlyn nie. Rekenaar-ondersteunde komrnunikasie toestelle is geimplimenteer op kornmersiele webbladsye nadat dit gevind is in die vroee 1990s dat mense soek vir 'n plek wat meer is as net nog 'n winkel. Ander maniere wat hierde dot com webbladsye gebruik am inkomste te genereer en of die lede gesien word as burgers of as verbruikers word ook bestudeer. Daar is gevind dat die lede hulself sien as burgers maar webbladsy lojaliteit sal die lede aanspoor om as verbruikers op te tree indien nodig. Die kommersiele aspekte van die tipe webbladsy is 'n noodsaaklik deel vir die voortbestaan van die dot com webbladsy, en die gemeenskap wat daar ontwikkel.

published_or_final_version / Education / Master / Master of Education