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This study intends to investigate the influence of age, education, gender, degree of religiosity, income, type of residence, interest in public affairs, social and political trust, and employment status on attitudes toward and interpretations of democracy among 1200 Egyptians living in urban and rural areas who participated in Afrobarometer survey in 2013. The author uses principle component and regression analyses to test hypotheses about the state of political culture in Egypt after the Arab Spring of 2011 and before the military coup. The variables age, gender, employment status, residence type, and social trust have not been found significant in any of the observed models. Higher income individuals, compared to those with lower incomes valued democratic principles less - instead preferring unlimited control by one party or President - and were more likely to access the term democracy negatively. More educated citizens tend to positively evaluate occupational gender and rejection of one party-one man rule, while less educated prefer material rights over free and fair elections and freedom of speech. Religious citizens tend to show more support for lawful actions imposed by executive governmental bodies on ordinary citizens than less religious people. Higher levels of political trust is positively associated with attitudes toward the term democracy and one-party and one-man rule. Finally, people interested in public affairs vs. those who are not interested tend to possess negative attitudes toward the term democracy. / Master of Science

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, 2103. / ENGLISH ABSTRACT: Ancient Egyptian art and artefacts reveal a great deal about the culture and beliefs of this civilization. It was a civilization steeped in myth, symbolism and imagery. Tomb art has been extensively analysed and studied in an effort to reveal the essential way of life of the Ancient Egyptians, their religious beliefs and their philosophy of life. It is agreed that symbolism was an inherent part of their lives and beliefs. They looked to nature and observed the behaviour of animals, plants, the environment and also the weather to attempt to rationalize the world they lived in. Their close observation of behaviour patterns in nature resulted in a complex hierarchy of gods and goddesses who were accountable for successful living. Among the animal kingdom, certain animals gained such distinction that they were linked to certain deities. The scarab beetle is one such creature. Insects featured variously in their art, their myths and their belief in magic. While the scarab beetle is possibly the most documented of the insects, other insects such as the bee, the fly, the locust and the praying mantis have all been investigated. The butterfly features frequently in Ancient Egyptian art and yet has not been the subject of in-depth study. This investigation attempts to examine the symbolism and significance of the butterfly in Ancient Egypt. Richard Wilkinson (1994) has provided a framework for analysing symbolism in Egyptian art. He suggests nine aspects which can be examined in order to reveal symbolism. In this study, a selection of art from various dynasties is systematically examined according to these nine aspects. Each art work portrays the butterfly. Through this careful examination it is hoped that a clearer indication of the role of the butterfly in Ancient Egypt will be obtained. Having discussed all nine aspects for each of the sources, a discussion and various conclusions follow which look at the trends which appear. Certain patterns emerge which indicate that the butterfly does indeed play a significant role as a symbol in Ancient Egypt. / AFRIKAANSE OPSOMMING: Antieke Egiptiese kuns en artefakte openbaar baie oor die kultuur en oortuigings van hierdie beskawing. Dit was 'n beskawing ryk aan mites, simboliek en beelde. Grafkuns is deeglik ontleed en bestudeer in 'n poging om die wesenlike lewenswyse van die antieke Egiptenare, hul godsdienstige oortuigings en lewensfilosofie te openbaar. Daar word saamgestem dat simboliek 'n inherente deel van hul lewens en oortuigings uitgemaak het. Hulle het op die natuur gesteun en die gedrag van diere, plante, die omgewing en ook die weer waargeneem om te probeer om hul lewenswêreld te verklaar. Hul noukeurige waarneming van natuurverskynsels het tot 'n komplekse hiërargie van gode en godinne gelei wat vir 'n suksesvolle lewe verantwoordelik was. Sekere diere in die diereryk was so besonders dat hulle met sekere gode en godinne verbind was. Die skarabee kewer is een so 'n skepsel. Insekte verskyn onder andere in hul kuns, hul mites en hul geloof in magie. Terwyl die skarabee moontlik die mees gedokumenteerde insek was, is ander insekte soos bye, vlieë, sprinkane, en die bidsprinkaan ook almal ondersoek. Die skoenlapper verskyn gereeld in die antieke Egiptiese kuns, maar was nog nie die onderwerp van 'n grondige studie nie. Hierdie studie poog om die simboliek en belangrikheid van die skoenlapper in antieke Egipte te ontleed. Richard Wilkinson (1994) verskaf 'n raamwerk vir die ontleding van simboliek in Egiptiese kuns. Hy het nege aspekte voorgestel wat bestudeer kan word om die simboliek te openbaar. In hierdie studie, word 'n seleksie kuns van verskillende dinastieë, sistematies aan die hand van dié nege aspekte ontleed. Elke kunswerk beeld die skoenlapper uit. Deur hierdie noukeurige ondersoek, word daar gehoop dat die rol van die skoenlapper in antieke Egipte duideliker voorskyn. Na die bespreking van al nege aspekte vir elk van die bronne, volg daar 'n bespreking met verskillende gevolgtrekkings wat kyk na die tendense wat voorkom. Sekere patrone kom te voorsyn wat daarop dui dat die skoenlapper wel 'n belangrike rol as 'n simbool in antieke Egipte gespeel het.

The study explains the regional roles of Egypt and South Africa in the last two decades by reference to the state’s relationship with society, a variable that has long been underplayed in international relations and foreign policy literature. It suggests that the different character of this relationship in each country has shaped the opportunities and constraints affecting the foreign policy choices of both the state and societal institutions in the two countries. The study adopts a cross-disciplinary approach using debates on state capacity and its relationship with regime type in comparative politics and political economy to understand and evaluate the two countries' foreign policies in their respective regions. After analysing the impact of state-society relationships on the regional role conceptions of the state and societal actors, the study compares the performance of these actors in two case studies; the Palestinian-Israeli conflict in the case of Egypt and the Zimbabwean crisis in the case of South Africa. It concludes that although the role of each state in resolving its respective regional conflict has been less than effective, the post-apartheid democratic dispensation has provided opportunities for South African social forces to play roles that complemented, checked and balanced the role of the state, compared to their Egyptian counterparts. On the other hand, the soft authoritarian Egyptian state used its role in the Palestinian-Israeli conflict to maintain the international alliances that helped to sustain its domestic control. This constrained the state's foreign policy options. It made marketing peace as 'a strategic choice' and containing resistance movements the priorities of Egypt's intervention in the Palestinian issue. The co-optation of the Egyptian business community and the exclusion of Islamist forces by the state weakened their roles in conflict resolution, depriving the state of tools of effectiveness. In the case of South Africa, racial politics, the ANC's liberation movement psyche, and the domination of the presidency over foreign policy making have hindered the promotion of NEPAD's principles of democracy and respect for human rights in the case of Zimbabwe. However, South African civil society played a crucial role in supporting its Zimbabwean counterpart, holding the South African state accountable to its foreign policy principles and its democratic institutions, and intervening where the state's role was missing or insufficient.

Made available in DSpace on 2014-06-11T19:26:39Z (GMT). No. of bitstreams: 0 Previous issue date: 2003-09-26Bitstream added on 2014-06-13T20:28:15Z : No. of bitstreams: 1 santos_pv_me_assis.pdf: 683228 bytes, checksum: a1b11b554219e8c3ebbb9a4f2c9ad14e (MD5) / Osíris foi um dos deuses mais importantes dentro do panteão da civilização egípcia. Encontramos alusões ao seu mito desde o começo da era dinástica até o período greco-romano, onde temos a síntese realizada por Plutarco (45-120 d.C.) no seu tratado sobre Ísis e Osíris. Através da análise desse mito, tal como narrado por Plutarco, pode-se perceber que sua influência foi muito profunda e marcante na história do Egito abrangendo questões referentes aos aspectos principais dessa sociedade. Seu mito respondia questões e anseios pertinentes a todos os egípcios sendo dessa forma adorado em todo o país. Possuía características e funções como deus relacionado aos ciclos da natureza, como a Lua, o Nilo e o grão, como mantenedor da ordem e da sucessão real e fundamentalmente como aquele que transcendeu a morte e foi reinar no Ultra-Tumba, tornando-se rei e juiz desse mundo. Portanto, nosso objetivo será mostrar que o mito de Osíris estava relacionado com todos os aspectos da vida egípcia, da paz à guerra, da seca à enchente, da peste à abundância, da posição divina do faraó à dureza da servidão e fundamentalmente, da vida à morte. Conseguindo, assim, abarcar em sua personalidade divina todos os atributos necessários para solucionar e satisfazer as necessidades de todos os estratos sociais, do rei ao servo. / Osiris was one of the most important divinities inside the panteon of Egyptian civilization. We find hints of this myth since the beginning of the Dynastyc era until the Greco-Roman period, in which we have the syntesis made by Plutarch (45-120 A.D.) in his work about Isis and Osiris. Analyzing the myth of Osiris, as it is narrated by Plutarch, we can realize that its influence was very deep and very important in the history of Egypt, reaching questions concerning the main features of this society. The myth of Osiris answered questions and wishes which were pertinent to all egyptians, so that it was adored in entire country. It possessed characteristics and functions as god related to the cycles of nature, like the Moon, the Nile River and the seed; as keeper of order and of regal succession and, fundamentally, as the one which transcended the death and went to reign in Over-Grave, becoming king and judge of that world. Thus, our purpose will be to show that the myth of Osiris was related to all features of Egyptian life, from peace to war, from dryness to inundation, from plague to plenty, from the divine position of the king to the hardness of servitude, and fundamentally, from life to death. So, the myth of Osiris got to embrace, in its divine personality, all the necessary attributes to resolve and to satisfy the needs of all social classes, from the king to the serf.

No description available.

This thesis examines selected poems of Egyptian writer Ṣalāḥ Ǧāhīn. The study includes the author's approach to portraying the ideological, political, cultural, and socio-economic aspects of patriotism and translations of his poems. A part of this study is devoted to the problem of colloquial poetry within modern Arabic literature. Key words: Ṣalāḥ Ǧāhīn, colloquial language, poetry, zaǧal

The legal rights of the women of ancient Egypt are discussed in this dissertation. All the different aspects of the legal system were examined in order to conclude whether the ancient Egyptian women indeed had legal rights. An inquiry was therefore conducted into the Egyptian Family Law, the Law of Succession, Property Law, Law of Contract and Criminal Law. The modern classification of the law was used, seeing that no evidence exists to provide us with the ancient Egyptians' classification method. / Ancient Languages and cultures / M.A.