This study engages in an ethical examination of contemporary socio-ecological and economic issues which takes seriously the plight of Africa, African communities, indigenous knowledge and biodiversity. It studies the impact of bioprospecting, biopiracy and intellectual property rights regimes on the protection, use, access to, and conservation of biodiversity and indigenous knowledge in Africa. The study also examines the ways in which northern multinational pharmaceutical and biotechnology companies and their agents prospect and convert African resources (biological commons and indigenous knowledge) into their intellectual property as well as private property. It argues that the transfer of African biological commons and indigenous knowledge is exacerbated by economic globalisation and the neo-colonial mentality of conquest concealed under the guise of commerce. The study demonstrates through concrete case studies the tactics used by northern multinational corporations to claim these resources as their intellectual property rights and private property. It observes that the privatisation of biological commons and indigenous knowledge only brings about nominal or no benefits to African communities who have nurtured and continue to nurture them. It also observes that this privatisation results in fewer benefits for biodiversity as they lead to the promotion of monoculture, i.e. commercialisation of all things. To address the injustice and exploitative implications of bioprospecting, biopiracy and intellectual property rights, the study recommends the adoption and implementation of the African model law, the establishment of defensive intellectual property rights mechanisms, and the strategy of resistance and advocacy. It suggests that these measures ought to be grounded on the African normative principle of botho and the Christian ethical principle of justice. / Systematic Theology and Theological Ethics / D.Th.(Theological Ethics)

The Apartheid Philosophy resulted in creating a heterogenous society in South Africa, with each group having its own distinctive culture and value-orientation. Organizational values, influenced by personal value-orientation employed by White managers, could be challenged by appointing members of this heterogenous society into positions previously held by White managers, thereby emphasizing the need for congruence between organizational and personal value-orientation. The literature study revealed not only the existence of both Individualism and Collectivism, but the co-existence thereof in individual value-orientation and the existence of Ubuntuism as another form of collectivism - the latter being analogous to humanism. Through this empirical study the value-orientations of managers from either Black or White cultural backgrounds, were assessed, using a value-orientation questionnaire. The findings of the present study, although inconclusive, demonstrated that Black and White managers do not differ significantly in terms of their value-orientation at work. / Industrial and Organisational Psychology / M.A. (Industrial Psychology)

This study engages in an ethical examination of contemporary socio-ecological and economic issues which takes seriously the plight of Africa, African communities, indigenous knowledge and biodiversity. It studies the impact of bioprospecting, biopiracy and intellectual property rights regimes on the protection, use, access to, and conservation of biodiversity and indigenous knowledge in Africa. The study also examines the ways in which northern multinational pharmaceutical and biotechnology companies and their agents prospect and convert African resources (biological commons and indigenous knowledge) into their intellectual property as well as private property. It argues that the transfer of African biological commons and indigenous knowledge is exacerbated by economic globalisation and the neo-colonial mentality of conquest concealed under the guise of commerce. The study demonstrates through concrete case studies the tactics used by northern multinational corporations to claim these resources as their intellectual property rights and private property. It observes that the privatisation of biological commons and indigenous knowledge only brings about nominal or no benefits to African communities who have nurtured and continue to nurture them. It also observes that this privatisation results in fewer benefits for biodiversity as they lead to the promotion of monoculture, i.e. commercialisation of all things. To address the injustice and exploitative implications of bioprospecting, biopiracy and intellectual property rights, the study recommends the adoption and implementation of the African model law, the establishment of defensive intellectual property rights mechanisms, and the strategy of resistance and advocacy. It suggests that these measures ought to be grounded on the African normative principle of botho and the Christian ethical principle of justice. / Systematic Theology and Theological Ethics / D.Th.(Theological Ethics)

The Apartheid Philosophy resulted in creating a heterogenous society in South Africa, with each group having its own distinctive culture and value-orientation. Organizational values, influenced by personal value-orientation employed by White managers, could be challenged by appointing members of this heterogenous society into positions previously held by White managers, thereby emphasizing the need for congruence between organizational and personal value-orientation. The literature study revealed not only the existence of both Individualism and Collectivism, but the co-existence thereof in individual value-orientation and the existence of Ubuntuism as another form of collectivism - the latter being analogous to humanism. Through this empirical study the value-orientations of managers from either Black or White cultural backgrounds, were assessed, using a value-orientation questionnaire. The findings of the present study, although inconclusive, demonstrated that Black and White managers do not differ significantly in terms of their value-orientation at work. / Industrial and Organisational Psychology / M.A. (Industrial Psychology)

Blaming those who are different from us because of skin colour, nationality and language when things do not go right during the process of reconstruction is common among those who are faced with such a task. This assertion is confirmed by our examination and evaluation of xenophobia in post-apartheid South Africa and post-exilic Israel. In South Africa socio-economic and political reasons are cited for the rejection of African immigrants by some South Africans. The Jews in the post exilic period understood their religious, social and economic problems to be caused by others. What is more disturbing is that the Jews understood their xenophobia to be demanded or legitimised by God. These reasons for them necessitated hatred, isolation, stigmatisation and sometimes negative actions against foreigners. When we compare xenophobia in both post-apartheid South Africa and post-exilic Israel in this study, we find that factors such as identity, notion of superiority, negative perception of those who are different and use of power, play a major role in the exacerbation of xenophobia. In evaluating both situations, using the African principle of Ubuntu and Christian moral values, we are able to demonstrate that xenophobia as found in both situations is morally wrong since it is inhuman, selfish, racist/ethnocentric, discriminatory and often violent. Ubuntu and Christian values and principles such as human dignity, human rights, reciprocity, love, compassion, forgiveness, hospitality and community were sacrificed by South Africans and Jews in their dealings with foreigners in their respective situations. It is argued here that among other things in the case of South Africa, the reduction of inflammatory statements by government representatives and the media, education of the unemployed, the youth and workers; and the meeting of spiritual, material, humanitarian and moral needs by the Church, will help sensitise South Africans to the plight of African immigrants and migrants and will further deepen the ubuntu and Christian values. / Religious Studies and Arabic / D.Th.(Theological Ethics)

The Study of Theology plays a crucial role in the construction of a sound theology in this post liberation era of Southern Africa. This exercise is conformed to the academic learning and creates an environment where theology can dialogue with other disciplines. It helps in the critical reflection on the issue of God and human beings as the object of theology in African context. The study of theology and the doing of theology are methods which bring praxis and theory together. The doing of theology is the daily work of a pastor in a congregation. It is an exercise that put theological theories into practice. This is a methodology that guides the process of developing a contextual theology in Southern Africa. It is a process of taking theology from classroom to the congregations the community. The study of theology and the doing theology are soul mates. They work hand in hand to address contemporary situations. Human beings should know their physical organic environment. They are the object of theology. People experience God from natural science. Liberation theologies e.g. Africanist, Black and Women/Feminist theologies should use new approaches in order to meet the post liberation error challenges. The wholesome approach is another alternative to be used by these theologies. The approach is based on the interconnectedness of God, human beings and physical organic universe (Theanthropocosmic principle). The principle of Theanthropocosmic helps to direct theology in Southern Africa to be contextual and universal. Some new contextual theologies are born because of the theanthropocosmic approaches to modern challenges. The modern society is build under principles of democracy, good governance, peace and tranquility. The major role of theology is to ensure that the society enjoys those principles. Theology is directed to a group and individuals. The social, political and economical challenges should be approached as a group. The wholesome approach is an appropriate method to address challenges imposed by globalization ideologies. The increase rate of poverty in Southern Africa brings up other social illness in communities e.g. corruptions, crime, diseases. There is a need to engage theology in economic globalization. The concept of Botho calls everyone in the community to participate in the fight against these social illnesses in the society. Theology is obliged to restore economic justice. The Church is encouraged to participate in the cultural liberation and renewal. She is compelled to do mission work in this paradigms of cultural changes. African renaissance is an urgent thing to be implemented order to overcome challenges imposed by globalization in Southern Africa. / Philosophy, Practical and Systematic Theology / D. Th. (Systematic Theology)

Agriculture is one of the most important economic activities, with significant contribution to food security, job creation and gross domestic product (GDP) in many countries. Due to the historical inequalities in the distribution of farming land, agriculture in South Africa has been divided into commercial agriculture and subsistence agriculture. The end result are inequalities in the distribution of land, skills and wealth, with the majority of South Africans living in poverty, being illiterate and with no skills. The newly elected democratic Government has since 1994 attempted to address these inequalities. Among the programmes introduced to skill farmers was the launch of the Agricultural Education and Training (AET) Strategy. The aim of AET was to improve Agricultural production through quality agricultural education and training, and thereby addressing the needs of the country’s economy. Adult in-service training was introduced at agricultural institutions. It is now mandatory for the management of agricultural institutions providing in-service training to skill their workers. Yet there is still no clear understanding of how the farmers, managers and supervisors benefit or do not benefit from their employees’ in-service training. This lack of information has been of concern to the farm managers, training providers, sponsors and other stakeholders. Apart from frequent discussions, little has so far been written on the subject. In particular, there is little known about the role of management of the adult in-service training at the agricultural institutions. The aim of this research was to explore the role of the management of in-service training of adult learners at an agricultural institution with the objective of providing the needed information. The qualitative research approach, using grounded theory, was employed because of its suitability to the study. Information was collected from the participants using both in-depth open-ended questions and focus groups interviews. The data analysis was achieved by using the ATLAS ti. The aim was to provide an in-depth understanding of people’s experiences in the agricultural industry, especially at the two sampled agricultural institutions, both situated in Gauteng. vi The lack of evaluation of the Adult in-service training project was found to be the main reason why there is still no clear understanding of how the farmers, managers and supervisors benefit or do not benefit from their employees’ in-service training. The problem of lack of evaluation was related to the level of literacy of the adult in-service learners, who preferred practical training to theoretical training. At the same time, the farm managers, training providers, sponsors and other stakeholders are anxious to know the training progress results. The knowledge of training progress is also needed for the implementation of improvements or financial sponsorship. This research therefore recommends, among others, that evaluations be carried out among the adult in-service learners in such a manner that both the adult learners and the other stakeholders are satisfied. It is, therefore, essential that the role of management of the Adult in-service training agricultural institutions be well defined, so as to fulfil the purpose of these in-service institutions of skilling the trainees to be productive agricultural farmers for the benefit of agricultural production in South Africa. / Temothuo ke nngwe ya ditirwana tsa botlhokwa tota tsa ikonomi, tse di nang le seabe se segolo mo netefatsong ya lotseno lwa dijo, go tlhola ditiro mmogo le go Palogotlhe ya Dikumo tsa Naga (GDP), mo dinageng di le dintsi. Ka ntlha ya hisitori ya go sa lekalekane mo kabong ya lefatshe la temo, temothuo mono Aforikaborwa e ne ya aroganngwa ka mapahata a le mabedi, e bong temothuo e e totileng kgwebo le e e totileng go iphedisa fela. Kwa bofelong re feleditse ka go sa lekalekaneng ga kabo ya lefatshe, bokgoni le khumo, fao bontsi jwa Maaforikaborwa ba tshelelang mo khumanegong, ba sa rutega e bile ba se na bokgoni. Puso ya demokerasi e e tlhophilweng sešwa, e sa le e leka go mekamekana le go sa lekalekaneng go, go simolola ka 1994. Gareng ga mananeo a a itsisitsweng go neela balemi bokgoni, ke kgakolo ya Leano la Thuto le Thupelelo malebana le Temothuo (AET). Maikaelelo ka AET e ne e le go tokafatsa kumo ya Temothuo ka mosele wa thuto le thupelelo ya boleng, ka jalo go mekamekanwe le ditlhokwa tsa ikonomi ya naga. Go itsisitswe thupelelotirong ya bagolo kwa ditheong tsa temothuo. Gajaana, bolaodi jwa ditheo tsa temothuo bo gapelediwa go neela thupelelotirong gore badiri ba ditheo tse, ba nne le bokgoni. Le gale, ga go ise go tlhaloganyege sentle gore balemerui, balaodi le batlhokomedi ba ungwa go le kae, kgotsa ga ba ungwe jang, malebana le thupelelotirong ya bathapiwa ba bona. Tlhokego e ya tshedimosetso, e tshwentse balaodi ba dipolase, bakatisi, baetleetsi mmogo le banaleseabe. Ga go a kwala go le gontsi malebana le setlhogo se, go fitlha gajaana. Go feta fa, ga go itsiwe seabe sa bolaodi malebana le thupelelotirong ya bagolo mo ditheong tsa temothuo. Maikaelelo a tlhotlhomisi e e ne e le go leba seabe sa bolaodi mo thupelelotirong ya baithuti ba bagolo kwa ditheong tsa temothuo, ka maikaelelo a go neela thsedimosetso e e tlhokegang. Molebo wa patlisiso wa diteng o dirisitswe ka ntlha ya bomaleba jwa ona mo tlhotlhomising e. Go kokoantswe tshedimosetso go tswa go batsaakarolo, go dirisiwa dipotso tse di tseneletseng mmogo le tse di sa tsenelelang jalo, le dipotsolotso tsa ditlhopha tse di totilweng. Kanaanelo ya datha e fitlheletswe ka go dirisa ATLAS ti. viii Maikaelelo e ne e le go neela tlhaloganyo e e tseneletseng ya maitemogelo a batho mo industering ya temothuo, bogolosegolo ditheo tse di supilweng tsa temothuo, bobedi jwa tsona bo le mo Gauteng. Lebakalegolo la gore go bo go se na tlhaloganyo e e edileng ya gore balemerui, balaodi le batlhokomedi ba ungwa jang kgotsa ga ba ungwe jang malebana le thupelelotirong ya badiredi, ga le ise le tlhake. Matsapa a go tlhoka tekanyetso a tsalana le maemo a borutegi a baithuti ba bagolo ba thupelelotirong, ba ba neng ba eletsa thupelelotirong ya tiragatso e seng ya tiro. Ka nako yona e balaodi ba dipolasa, batlamedi ba thupelelo, baetleetsi mmogo le banaleseabe, ba fela pelo go itse dipholo tsa thupelelo. Kitso ya tsamao ya thupelelo e bile e tlhokega malebana le tiragatso ya tlhabololo mmogo le ketletso ya tsa matlhole. Tlhotlhomisi e, ka jalo, gareng gat se dingwe e tshikhinya gore, gareng gat se dingwe, tlhotlhwafatso e dirwe mo baithuting ba bagolo ba thupelelotirong ka tsela e e tlaa kgotsofatsang baithuti ba bagolo mmogo le ba na le seabe. Ka jalo go botlhokwa gore seabe sa ditheo tsa bolaodi jwa katiso ya bodiredi jwa temothuo jwa Bagolo, se lebiwe sentle, gore se kgotsofatse maikaelelo a ditheo tse tsa katisotirong ya ditheo tse, e maikaelelo a yona e leng go nonotsha bakatisiwa go nna balemirui ba ba tlhololo go ungwa temothuo mo Aforikaborwa. / Ezolimo zingomunye wemisebenzi yezomnotho ebaluleke kakhulu, kanti zibambe iqhaza elisemqoka ekutholakaleni kokudla, ukudala amathuba omsebenzi nakusambamkiqizo wezwe (GDP) emazweni amaningi. Ngenxa yomlando wokungalingani ekwabeni umhlaba wezolimo, ezolimo lezi eNingizimu Afrika sezehlukaniswe zaba ngezolimo zokuhwebelana, nezolimo zokungadliwa ekhaya. Umphumela walokhu kube ukungalingani ekwabiweni komhlaba, amakhono, nomnotho, nokuba iningi lezakhamizi zaseNingozimu Afrika liphile ngobumpofu, ukungakwazi ukufunda nokubhala nokungabi namakhono. Uhulumeni omusha wentando yeningi, kusukela ku-1994 ubuzama ukubhekana nalokhu kungalingani. Kwezinye zezinhlelo ezisunguliwe ukuhlomisa abalimi ngamakhono kube ukwethula iNdlela Yokufundisa Nokuqeqesha kwezolimo (Agricultural Education and Training [AET] Strategy). Injongo ye-AET ukwenza ngcono imikhiqizo yeZolimo ngokufundisa nokuqeqesha kwezolimo okusezingeni eliphakeme, ngalokho kubhekanwe nezidingo zezomnotho ezweni. Kwaqalwa ukuba kube nokuqeqeshwa kwabadala okwenzelwa ezikhungweni zezolimo. Sebephoqelekile manje abaphathi bezikhungo zezolimo eziqeqeshela emsebenzini ukuba bahlomise abasebenzi babo ngamakhono adingekayo. Noma kunjalo akukho ukuqonda kahle ukuthi abalimi, izimenenja nababhekile bazuza noma abazuzi kanjani ngokuqeqeshelwa emsebenzini kwabasebenzi babo. Ukungatholakali kolwazi lwalokhu kuyazikhathaza izimenenja zamapulazi, abaqeqeshi, abaxhasi nabanye ababambe iqhaza. Ngaphandle kwezingxoxo ezihlale ziba khona, kuze kube manje kuncane osekubhaliwe ngalesi sihloko. Ikakhulu kuncane okwaziwayo ngeqhaza labaphathi (izimenenja) bokuqeqeshelwa emsebenzini kwabafundi abadala ezikhungweni zezolimo. Inhloso yalolu cwaningo-ke bekungucubungula ngeqhaza labaphathi bezikhungo zokuqeqeshela abafundi abadala emsebenzini ezikhungweni zezolimo, inhloso kungukuba kuhlinzekwe ngolwazi oludingekayo. Lapha bekusetshenziswa indlela yocwaningo egxile emsocweni (qualitative) kusetshenziswa ithiyori ezinzile (grounded) ngoba lokhu kuyezwana nalolu cwaningo. Ulwazi oludingekayo beluqoqwa kwababambe iqhaza kusetshenziswa imibuzo ejulayo x kodwa evulekile, nokuba kubuzanwe namaqembu ebekugxilwe kuwo. Imininingwane etholakele ibihlaziywa ngokusebenzisa i-ATLADS TI. Injongo bekungukuba kutholakale ukuqonda okujulile ngalokho abedlula kukho abantu embonini yezolimo, ikakhulu ezikhungweni zezolimo ezimbili eziqokiwe, zombili eziseGauteng. Ukungenzeki kokuba kuhlolwe izinga lephrojekthi yokuqeshelwa emsebenzini kwabadala kwatholakala kuyikhona okuyisizathu esiphambili sokuba kuze kube manje kungacacile ukuqonda ukuthi ngabe abalimi nezimenenja bayazuza yini noma abazuzi lutho ngalokhu kuqeqeshelwa emsebenzi kwabasebenzi. Inkinga yokungabi bikho kwalokhu kuhlolwa kwezinga kuhambisana nezinga lokwazi ukufunda okubhaliwe nokubhala kwabafundi abadala abaqeqeshelwa emsebenzini, ababethanda kakhulu ukuqeqeshwa kokwenziwayo kunalokho okuyithiyori. Kanti ngaso leso sikhathi izimenenja zepulazi, abaqeqeshi, abaxhasi nabanye ababambe iqhaza kulo msebenzi banexhala ngokwazi imiphumela yokuqhubekela phambili kwalokhu kuqeqesha. Ukwazi ngokuqhubeka kokuqeqesha kuyadingeka futhi ukuze zenziwe ngcono ezinye izinto, noma kuhleleke nokutholakala kwabaxhasa ngezimali. Ngakho-ke lolu cwaningo, ngaphezu kwezinye izincomo, luncoma ukuthi kuhlolwe izinga kubafundi abadala abaqeqeshwayo ngendlela yokuba bagculiseke abafundi abadala nabanye ababambe iqhaza kule phrojekthi. Kubalulekile-ke ukuba uchazwe kucace kahle umsebenzi wabaphathi bezikhungo zezolimo zokuqeqeshela abadala emsebenzini, ukuze kufezeke izinhloso zalezi zikhungo zokuqeqeshela emsebenzini mayelana nokuhlomisa abaqeqeshwayo ngamakhono ukuze bagcine sebengabalimi abakhiqiza okomkhakha wezolimo okuzosiza iNingizimu Afrika yonkana. / Science and Technology Education / D. Phil. (Education)

Blaming those who are different from us because of skin colour, nationality and language when things do not go right during the process of reconstruction is common among those who are faced with such a task. This assertion is confirmed by our examination and evaluation of xenophobia in post-apartheid South Africa and post-exilic Israel. In South Africa socio-economic and political reasons are cited for the rejection of African immigrants by some South Africans. The Jews in the post exilic period understood their religious, social and economic problems to be caused by others. What is more disturbing is that the Jews understood their xenophobia to be demanded or legitimised by God. These reasons for them necessitated hatred, isolation, stigmatisation and sometimes negative actions against foreigners. When we compare xenophobia in both post-apartheid South Africa and post-exilic Israel in this study, we find that factors such as identity, notion of superiority, negative perception of those who are different and use of power, play a major role in the exacerbation of xenophobia. In evaluating both situations, using the African principle of Ubuntu and Christian moral values, we are able to demonstrate that xenophobia as found in both situations is morally wrong since it is inhuman, selfish, racist/ethnocentric, discriminatory and often violent. Ubuntu and Christian values and principles such as human dignity, human rights, reciprocity, love, compassion, forgiveness, hospitality and community were sacrificed by South Africans and Jews in their dealings with foreigners in their respective situations. It is argued here that among other things in the case of South Africa, the reduction of inflammatory statements by government representatives and the media, education of the unemployed, the youth and workers; and the meeting of spiritual, material, humanitarian and moral needs by the Church, will help sensitise South Africans to the plight of African immigrants and migrants and will further deepen the ubuntu and Christian values. / Religious Studies and Arabic / D.Th.(Theological Ethics)

The Study of Theology plays a crucial role in the construction of a sound theology in this post liberation era of Southern Africa. This exercise is conformed to the academic learning and creates an environment where theology can dialogue with other disciplines. It helps in the critical reflection on the issue of God and human beings as the object of theology in African context. The study of theology and the doing of theology are methods which bring praxis and theory together. The doing of theology is the daily work of a pastor in a congregation. It is an exercise that put theological theories into practice. This is a methodology that guides the process of developing a contextual theology in Southern Africa. It is a process of taking theology from classroom to the congregations the community. The study of theology and the doing theology are soul mates. They work hand in hand to address contemporary situations. Human beings should know their physical organic environment. They are the object of theology. People experience God from natural science. Liberation theologies e.g. Africanist, Black and Women/Feminist theologies should use new approaches in order to meet the post liberation error challenges. The wholesome approach is another alternative to be used by these theologies. The approach is based on the interconnectedness of God, human beings and physical organic universe (Theanthropocosmic principle). The principle of Theanthropocosmic helps to direct theology in Southern Africa to be contextual and universal. Some new contextual theologies are born because of the theanthropocosmic approaches to modern challenges. The modern society is build under principles of democracy, good governance, peace and tranquility. The major role of theology is to ensure that the society enjoys those principles. Theology is directed to a group and individuals. The social, political and economical challenges should be approached as a group. The wholesome approach is an appropriate method to address challenges imposed by globalization ideologies. The increase rate of poverty in Southern Africa brings up other social illness in communities e.g. corruptions, crime, diseases. There is a need to engage theology in economic globalization. The concept of Botho calls everyone in the community to participate in the fight against these social illnesses in the society. Theology is obliged to restore economic justice. The Church is encouraged to participate in the cultural liberation and renewal. She is compelled to do mission work in this paradigms of cultural changes. African renaissance is an urgent thing to be implemented order to overcome challenges imposed by globalization in Southern Africa. / Philosophy, Practical and Systematic Theology / D. Th. (Systematic Theology)

This study explored the phenomena of pre-adolescents growing up in an informal settlement and explored how needs and wants influenced their value and moral formation. The research was located within the specific context of a qualitative interpretivist study. A phenomenological research design was used to highlight how these young people construct their personal identities rooted in their unique value and moral structures. The criteria used to choose the participants included pre-adolescents between the ages of 10 and 14 who lived alone without parental care or who were left alone for long periods during the day. The selected participants were young people who were daily exposed to adverse conditions and who had to make real life choices. Data on how these pre-adolescents viewed their situation were collected using stick figures, collages, drawings and observations, followed by in-depth individual and focus group interviews and discussions on moral dilemmas. The aim of interviewing the young people personally was to explore their own views of the realities of their lived experiences and how they perceived the world around them. From the empirical evidence and the theories studied a number of significant themes emerged that indicated a strong need for emotional and social support, besides their obvious material needs. The major themes were (1) family and community, (2) emotional needs, (3) financial and material needs, (4) protection and security, (5) moral choices and needs, (6) education and (7) religion. The findings of the study revealed that individuals progress through various stages of moral growth and development as they grow from childhood to adulthood, and that children are not born with an innate moral or value system. These have to be taught through the process of socialisation whereby they learn social values, morals, attitudes and expectations as these are communicated from one person to another. The findings also showed that these young people are able to act in a caring, concerned, altruistic and resilient manner, just as much as they are able to act in a destructive manner. These young people are as able to do good just as they are able to do bad things. They have a strong sense of moral rightness and wrongness and the values that underpin morality. It showed that even when their basic human needs are unmet they can still make choices that reflect good moral values. They have the capacity to transcend themselves and to make radical change in their personal lives and in turn contribute to the well being of a better society. Since this was an exploratory study of specific marginalised young people in a particular environment which focused more on pre-adolescents’ espoused theory and how they would act if faced by moral dilemmas, it suggests the need for further exploration and research on the theory in action by studying the reasons why preadolescents engage in at-risk behaviour. SEPEDI : Thuto ye e hlohlomiša ponagalo e kgolô ya baswa bofalalelong bjo e sego bja tlwaelo, gomme ya hlohletša ka moo dinyakwa le dihlokwa di tutueditšego popego ya metheo le setho. Nyakišišo ye e ile ya ela khwalithi ya seo se nyakišiswago tlhoko. Go somišitšwe moakanyetšo wa phatišišoponagalo go tšweletša ka fao baswa ba bopago boitšhupo bjo bo letšego popegong ya mehola le boitshwaro bja bona. Kêlo ye e šomišitšwego e aparetše baswa gare ga mengwaga ye 10 go iša go 14; bao ba phelago ba le tee, go se na tlhokomelo ya batswadi goba bao ba tlogelwago ba le tee nako ye telele mosegare. Batšeakarolo be e le baswa bao ba bego ba lebanwe ke maemo a šoro gomme ba swanetse go ikethela tsela. Data ya ka moo baswa bao ba lebelelago maemo a bona, e ile ya kgoboketšwa go šomišwa diphata, dibopego tšeo di gomareditšwego, dithalwa le temogo ye e latelwago ke poledišano le mongwe le mongwe, goba sehlopha ka ga mathata a boitshwaro. Maikemišetšo a poledisano le baswa ke go nyakišiša dikgopolo tša bona ka ga bonnete bja maitemogelo, le ka moo ba bonago lefase. Go tšwa bohlatseng bja boitekelo bjo, le go teori tše di nyakišitšwego, go bonagetše nyakego ya thekgo ya khuduego le leago, gape le tša dinyakwa tša bophelo. Dintlhakgolo di bile (1) lapa le tikologoleago (2) dinyakwa tša moya (3) dinyakwa tša tšhelele le didirišwa (4) tšhireletšo le potego (go lotega) (5) boitshwaro le dihlokwa (6) thuto (7) bodumedi. Dikhwetšo tša thuto ye di utollotše gore mongwe le mongwe o tšwelela dikgatong tše mmalwa tša kgolô ya boitshwaro le tšweletšopele ge ba ntše ba gola go tšwa bjaneng go ya bogolong; le gore bana ga ba belegwe ba na le mokgwa wa maitshwaro wa tlhago. Tšeo di rutwa ka tsela ya phedišano; ka fao ba ithute kagišano, maitshwaro bjale ka ge di hlagiswa ke batho ba bangwe. Khumano e laeditse gape gore baswa ba kgona go hlokomela, ba amege, ba be le phanô, gape ba itshware ka tsela ye e sa swanelago. Baswa ba kgono dira botse, ba fetoge ba dire bobe. Ba na le moya wa setho le moya wa tshenyo; gape le theô ye e laetšago maitshwaro a botse. E bontšhitse le gore, le ge dinyakwa tša bona di sa kgotšofatswe, ba kgono kgetha ba laetše maitshwaro a mabotse. Ba na le maatla a go feta mathateng, ba fetole maphelo a bona gomme ba be le kabelo go kaonafatša tikologoleago. Ka ge se e bego e le fela thutotlhotlhomišo ya baswa bao ba lego mellwaneng ya bophelo tikologong e itšego, gomme ya ikamanya fela go teori ya baswa le ka moo batla itshwarago, ge ba lebanwe le mathata a setho, e laetša nyako ya tlhotlhomišo e tseneletšego, e tšwelago pele ka nyakišišo ya teori ye ka go ithuta mabaka ao a dirago maitshwaro a. / Dissertation (MEd)--University of Pretoria, 2010. / Education Management and Policy Studies / unrestricted