1 |
Ma'at in Egipte en veranderinge in die Amarna periodeVan Wyk, Rodney Peters January 1998 (has links)
Magister Philosophiae - MPhil / Gedurende die Amama Periode vind daar belangrike gebeure plaas wat ingrypende veranderinge in die lewe van die Egiptiese mens teweeg gebring het. Na die dood van Akhenaten, is hierdie koning, wat bekendheid daarvoor verwerf het dat hy verantwoordelik was vir die veranderings wat in die Amama Periode plaasgevind het, tot ketter verklaar en is daar 'n terugkeer na die ou orde (Ortodoksie). Daar bestaan ook 'n "Restorasie Stele", wat opgestel is deur Tutankhamun ('n koning wat na Akhenaten aan bewind gekom het) waarin die opmerking gemaak word dat Ma'at nou weer herstel is. Dit is teen hierdie agtergrond dat ons met hierdie studie probeer om vas te stelof die
veranderinge gedurende die Amama Periode sodanig was dat dit die verstaan van Ma 'at kon beïnvloed het. Daarmee saam salons moet vra of Ma'at die potensiaal gehad het om te verdwyn. Het die konsep Ma'at werklik verdwyn, of was daar dalk 'n verarming of selfs 'n
verryking van die konsep Ma'at gedurende die Amama Periode? Die vraag is belangrik, omdat 'n verandering in die verstaan van Ma'at ingrypende verandering in die Egiptiese samelewing kon impliseer. Op byna elke terrein van die Egiptiese kultuur wat bestudeer word, kom Ma'at na vore. Dit wil dan lyk asofMa'at onlosmaaklik met die totale lewensstyl van die antieke Egiptenaar verbind was. Daar sou dus nie van 'n verandering in betekenis of van 'n verdwyning van Ma'at gepraat kan word sonder dat die samelewing ook daardeur geraak sou word nie.
Geleerdes het dikwels die betekenis van Ma'at verklaar vanuit die spesifieke terrein en periode wat hy of sy bestudeer het. Dit mag dien as 'n verduideliking waarom verskillende betekenisse aan die begrip geheg is. Dit gebeur egter ook dat geleerdes wat dieselfde terrein
bestudeer het, ook van mekaar verskiloor die betekenis van Ma'at. Daar is ook geleerdes wat die begrip Ma'at eenders verklaar het. Dit beteken egter nie dat menings oor die betekenis van Ma'at wat algemeen uitgespreek word voldoende is nie. Dit is duidelik dat geleerdes met ooreenstemmende menings oor Ma'at dikwels hierdie menings van mekaar oorgeneem het. Hoewel dit nie die fokus van ons studie sal wees nie, is dit tog belangrik dat ons ook die verskille sal uitwys. Dit sal ons in staat stelom vas te stelof daar 'n verandering in betekenis
plaasgevind het en of Ma'at gedurende hierdie periode "verdwyn" het. Dit is ook belangrik dat ons sal aandag skenk aan die moontlikheid dat en die omstandigheid waaronder gode sou kon verdwyn. Ons sal moet vasstelof die omstandighede in die Amama Periode sodanig was dat Ma'at, wat ook 'n godin was, kon verdwyn het. Aangesien die konsep Ma'at onlosmaaklik verbind was met die samelewing, moet die rol van die koning, wat in beheer was van daardie samelewing, in ag geneem word. Dit is immers ook die koning wat hierdie veranderinge in
die Arnarna Periode veroor-saak het en dit is dus belangrik dat ons sal weet wat die koning se rol ten opsigte van Ma'at was.
|
2 |
Maatian Manhood: A Cultural Model Toward Geru-MaaAtwater, Rasheed Jamal 08 1900 (has links)
The hegemonic Eurocentric culture that dominates the United States accultures African American men into an ideal of Manhood that is antithetical to their being. “Man-Up” an emotional deflective and dominating command, has been a bedrock of African American dislocation to their journey towards Manhood.
By returning to an African epistemology and culture rooted in the search for Ma’at, African men throughout the diaspora and within the United States can recover a humane and culturally dislocated definition of Manhood that works in concert with their women, environment, and the cosmological order.
This dissertation examines the standard of Manhood in Kemet; whether African American men have sought Ma’at in their description of Manhood; and finally, explores how the Maatian standard of Manhood may reorient African American men into a cultural norm that harmonizes families, communities, and ecologies. There is no overarching question for this work. Still, one central focus is to liberate African men from colonizing cultural models of Manhood and reorient them with an African cultural idea founded on the principle of Ma’at. / Africology and African American Studies
|
3 |
In Search of Ubuntu Rap: The Construction of the Umfundisi Rap Technique as a Model for the Expression of Ma'at in Rap Lyricsisiaq, abdul oladipo, 0009-0002-5710-935X 05 1900 (has links)
The art and act of Rapping is a form of scientific research that takes place, in part, through introspection and sociocultural reflection. The Umfundisi Rap Technique and the theory of Ubuntu Rap are undergirded by the notion that to Rap is to research and reflect. That is, the act and art of Rapping involves, if not requires, the interrogation of one’s own physical and/or social circumstances and reveals one’s worldview through the conscious and subconscious signaling of their psychosocial location. To locate a text is to recognize the predispositions and philosophical objectives of an author and interpret such language, attitude, and direction based on their proximity to/distance from an Afrocentric psychology. However, what if there were a way to quantifiably measure location? What might such signposts and signals actually look like and how exactly might such “signposts” (or “words”) relate to underlying attitudes and directions? Moreover, could the expression of Ma’at itself, or maybe some kind of psychosocial well-being, be measured?
If it were possible to measure a person’s psychosocial attitude and direction, might that also mean that there could be a way to gauge what kinds of cultural notions an author’s location is nearest to? The early MCs that held initial reverence and significance within their communities were those who could move the crowd with displays of rhetorical dexterity and celebrations of community. Rap’s current condition where a substantial proportion, if not an overwhelming majority, of the contemporary Rap lyrics and aesthetics that receive the largest amounts of social and financial elevation endorse hegemonic social philosophies of xenophobia, patriarchal violence, and other forms of psychological & physical subjugation has, for the most part, largely been agreed upon by most who have sought to examine Rap through an Afrocentric lens. Analyzing the conversation of thoughts particularly between the works of Tricia Rose, Joan Morgan, M.K. Asante, Jr., Jeff Chang, S. Craig Watkins, and Byron Hurt reveals two exceptionally noteworthy “crossover” events that brought forth the end of the era of Rap in which its overall orientation was primarily dictated by (and through) Afrikan agency amidst capitalist influences and duplicitous assurances of money, power, and assimilation from patriarchal Eurocentristic corporate structures at the cost of the Afrikan cultural communal spirit.
The theory of Ubuntu Rap serves to emphasize the need for a very specific form of Afrocentric creative expression that addresses a very specific crisis. There is an intellectual and spiritual yearning, both conscious and subconscious, throughout the Afrikan diaspora for a framework of communication that is wholeheartedly and emphatically grounded in community, harmony, and sustainability. Ultimately, that is this project’s purpose and functional aspect: what routes can Rappers draw to navigate their way across the map of language & human speech toward a kind of maa kheru, or “trueness of voice”, designation? Such yearnings were the underlying driving force behind this project's intentions to imagine Ubuntu Rap as a particular canon/sub-genre of Rap grounded in Afrikan cultural ethical notions of community, harmony, and sustainability and to construct an Afrocentric research project that envisions the Umfundisi Rap Technique as a valid and practical method for the production of Ubuntu Rap. / Africology and African American Studies / Accompanied by two .JPEG Image files: 1) Utulivu Check-In Page 1 2) Utulivu Check-In Page 2
|
Page generated in 0.0417 seconds