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This research is premised on Armstrong's (1990:7) argument that „every interpretive approach reveals something only by disguising something else, which a competing method with a different assumption might disclose.‟ This statement indicates that preference or marginalisation of some literary theories impedes progress in African-language literary criticism because different literary theories tend to focus on one or a few selected aspects of a work art. This flows from the assumption that no literary theory can unearth all aspects and meanings of a literary text. This research comes against rigidity, conservatism and narrow-mindedness of those literary critics and scholars who refuse to open up and embrace literary theories which they are opposed to. The research is an attempt to demonstrate the benefit of flexibility and ability to accommodate even those opposing literary views that can make positive contribution in the field of African-language literary criticism. The research further calls for pragmatism, tolerance and co-existence of opposing literary views for the benefit of progress in the field of African-language literary criticism. This research is an acknowledgement of the fact that no literary theory is infallible because all literary theories have their own strong and weak points. In this research, a survey of literary approaches commonly applied in African-language criticism is conducted. This is followed by an analysis of a Tshivenḓa novel (i.e. A si ene) from different literary angles to prove that every literary theory can help to unmask a particular meaning of a literary text which no any other literary theory can do. For example, the intrinsic literary approaches will, most certainly, unlock the meaning of a literary text differently from the way the extrinsic literary theories do because diverse literary approaches focus on different aspects or elements of a work of art. This research is an endorsement of the argument that through multiple-reading of a literary text, readers‟ understanding of the same literary text is broadened and deepened. / African Languages / D. Litt. et Phil (African Languages)

This research is premised on Armstrong's (1990:7) argument that „every interpretive approach reveals something only by disguising something else, which a competing method with a different assumption might disclose.‟ This statement indicates that preference or marginalisation of some literary theories impedes progress in African-language literary criticism because different literary theories tend to focus on one or a few selected aspects of a work art. This flows from the assumption that no literary theory can unearth all aspects and meanings of a literary text. This research comes against rigidity, conservatism and narrow-mindedness of those literary critics and scholars who refuse to open up and embrace literary theories which they are opposed to. The research is an attempt to demonstrate the benefit of flexibility and ability to accommodate even those opposing literary views that can make positive contribution in the field of African-language literary criticism. The research further calls for pragmatism, tolerance and co-existence of opposing literary views for the benefit of progress in the field of African-language literary criticism. This research is an acknowledgement of the fact that no literary theory is infallible because all literary theories have their own strong and weak points. In this research, a survey of literary approaches commonly applied in African-language criticism is conducted. This is followed by an analysis of a Tshivenḓa novel (i.e. A si ene) from different literary angles to prove that every literary theory can help to unmask a particular meaning of a literary text which no any other literary theory can do. For example, the intrinsic literary approaches will, most certainly, unlock the meaning of a literary text differently from the way the extrinsic literary theories do because diverse literary approaches focus on different aspects or elements of a work of art. This research is an endorsement of the argument that through multiple-reading of a literary text, readers‟ understanding of the same literary text is broadened and deepened. / African Languages / D. Litt. et Phil (African Languages)

Understanding Gilgamesh – brokenly – is to understand life brokenly. The Epic of Gilgamesh is the narrative of life. It records the full cycle of the nerve and aplomb of youth, of the doubt and crisis of midlife, of the acceptance and quiescience of maturity. Moreover, this understanding is a broken understanding. It starts with the clay tablets that are broken in a literal sense of the word. Further, the narrative is a narrative of broken-ness – the story ends in tears. A man has lost his last chance of obtaining life everlasting. Yet he manages to recuperate despite his failure. The first part of this thesis examined the world of Gilgamesh. Initially he was known as the Sumerian king Bilgames. He makes his appearance in the form of oral compositions that are recited or sung in the royal courts of kings during the Sumerian period: sheer entertainment, nothing really serious. At his side is his loyal servant Enkidu who supports his master in everything he does. Akkadian gradually ousts Sumerian as vernacular, yet the latter continues to dominate as the language of culture and court. Bilgames survives the reign of the Sargonic dynasty, and even revives during the glorious Ur III period of Shulgi and of Ur-Nammu. Sumerian Bilgames-poems are recorded in writing. However, by the time that Hammurapi draws up his legal codex, the Sumerian Bilgames is known as the vibrant Akkadian king Gilgamesh. His servant Enkidu is elevated to the status of friend. Together they defy men, gods, monsters. When Enkidu dies, Gilgamesh goes even further in search of life everlasting. He reaches Uta-napishtim the Distant in order to learn the secret of eternal life. The optimism of the Old Babylonian Kingdom is replaced by the reflection and introspection of the Middle period. Life is difficult. Life is complex. The Gilgamesh Epic is once again re-interpreted and supplemented by a prologue and an epilogue: both begin and end at the same place, at the walls of Uruk. Here Gilgamesh looks back and forward to his life and contemplates about the meaning of life in general. The second part of this thesis dealt more specifically with the story – the literary aspects of the Epic. Genette’s theory illuminated several interesting literary devices with regards to the rhythm and pace of the narrative. However, much of the reflective nature of the Epic was also revealed. There were moments of looking forward, and looking backward: after Gilgamesh broke down in tears at the end of the Epic, he suddely gained perspective on life. Somehow a broken narrative focused into a meaningful whole that may just make future sense. Jauss’s theory illuminated why Gilgamesh refuses to be forgotten, why he is once again alive and well in the twenty first century. Although he was buried in the ruins of Nineveh for a thousand plus years, he is suddenly back on the scene – and not for academic reasons only. Not only scholars of the Ancient Near East take an interest in the old Epic, but also people from all sectors of life. Somehow Gilgamesh seems to respond to questions that are asked even by those who understand nuclear physics – but who grapple with the paradox of living meaningfully. Understanding Gilgamesh – brokenly – understands life. / Thesis (DLitt)--University of Pretoria, 2006. / Ancient Languages / unrestricted

This thesis concerns the issues of leadership in the African context, but it derives its emphasis from the stories in Daniel 1–6 in the Old Testament, in order to comment on leadership styles, competencies, skills and the state of leadership in Africa. It is a reading from a specific context, that of someone living in present times in the Republic of Chad. The research focused mainly on the following issues: What can we learn from the stories concerning leadership in Daniel 1–6? Who are the leaders in these chapters? What is the quality of their leadership? In trying to answer these questions, the researcher had to consider the following: How was the book read and interpreted in the past? How is it currently interpreted? Looking at past research, the focus fell on: (1) the pre-critical period, (2) the historical-critical period, and (3) the period in which modern literary studies abound. Following the research history a personal reading and interpretation of the stories in Daniel 1–6 are presented. A narrative analysis is carried out and the plots of the different stories are analysed according to the quinary scheme (the initial situation, the complication, transforming action, the denouement and the final situation). The focus falls on the narrator’s presentation of the main characters and what readers can learn from these stories about leadership. Although there is attention to how scholars in the past and present have interpreted the Book of Daniel, the researcher tries to present a new interpretation by carrying out a contextual reading focusing on leadership. This aspect did not receive much attention in previous research. What is gained by this reading is then applied to the situation in the modern Republic of Chad. First, there is a detailed study of current writing by scholars as well as what they are saying about leadership. Following this, the African and Chadian contexts are considered. The final chapter synthesises all the issues that have been discussed. / Old Testament & Ancient Near Eastern Studies / D.Th. (Old Testament)

This thesis concerns the issues of leadership in the African context, but it derives its emphasis from the stories in Daniel 1–6 in the Old Testament, in order to comment on leadership styles, competencies, skills and the state of leadership in Africa. It is a reading from a specific context, that of someone living in present times in the Republic of Chad. The research focused mainly on the following issues: What can we learn from the stories concerning leadership in Daniel 1–6? Who are the leaders in these chapters? What is the quality of their leadership? In trying to answer these questions, the researcher had to consider the following: How was the book read and interpreted in the past? How is it currently interpreted? Looking at past research, the focus fell on: (1) the pre-critical period, (2) the historical-critical period, and (3) the period in which modern literary studies abound. Following the research history a personal reading and interpretation of the stories in Daniel 1–6 are presented. A narrative analysis is carried out and the plots of the different stories are analysed according to the quinary scheme (the initial situation, the complication, transforming action, the denouement and the final situation). The focus falls on the narrator’s presentation of the main characters and what readers can learn from these stories about leadership. Although there is attention to how scholars in the past and present have interpreted the Book of Daniel, the researcher tries to present a new interpretation by carrying out a contextual reading focusing on leadership. This aspect did not receive much attention in previous research. What is gained by this reading is then applied to the situation in the modern Republic of Chad. First, there is a detailed study of current writing by scholars as well as what they are saying about leadership. Following this, the African and Chadian contexts are considered. The final chapter synthesises all the issues that have been discussed. / Biblical and Ancient Studies / D. Th. (Old Testament)