Human Immuno-Deficiency Virus (HIV) and Acquired Immune Deficiency Syndrome (AIDS) have many devastating impacts, including the growing number of AIDS-orphans left without care. In the study, semi-structured interviews, incomplete sentences and Kinetic family drawings were used to explore the life-experiences and perceptions of AIDS-orphans living in kinship foster care, from a Gestalt perspective. The study revealed that the majority of the AIDS-orphans included were making good contact at the contact boundary and all the respondents were not familiar with the term 'foster care'. The researcher therefore recommended that children are educated about foster care at school, thus possibly increasing the awareness of foster care in South Africa, thus possibly increasing the provision of homes for the vastly growing numbers of AIDS-orphans in our country and perhaps make a difference in society. / Sociology / M. Diac. (Play therapy)

Text in Afrikaans. Abstracts in Afrikaans, English and Zulu / This study explored how nine adolescent learner-participants with cerebral palsy or other physical disabilities responded to an emotional support programme (EOP) of 20 intervention sessions, aimed at developing their emotional intelligence. The research study highlighted the utilisational value and importance of emotional intelligence, which is associated with problem-solving skills, career success, selfactualisation, stress management and the like. The rationale for compiling the EOP was in accordance with the rationale for the research study, being embedded in diverse learning needs, support for learners, and the design of learner opportunities. The study focused among others on the development and implementation of an EOP based on Bar-On as conceptual model (2000), together with the five core competencies of social and emotional learning (SEL), namely: responsible decision-making, emotional self-awareness, self-management, social awareness, and relationship skills. The Lions Quest SEL-programme, Skills for Adolescence, formed the basis of the EOP, although the researcher had to adapt it for her learner-participants’ special educational needs. The EOP was further extended with the knowledge obtained through the literature study regarding emotional intelligence and adolescence, and was aligned with the aims of the South African school curriculum in respect of emotional intelligence skills, as stated in the aims of the subject Life Skills. The researcher’s embedded, mixed-method research design allowed the larger qualitative component to include the smaller quantitative component, so that the specific phenomenon could be understood from different participants’ perspectives. Qualitative data was collected by means of metaphor interviews and collage activities. The quantitative research component of the study refers to the standardised Bar-On Emotional Quotient Inventory: Youth Version (EQ-i:YV) together with the researcher’s own structured questionnaire. The researcher did not interpret the data obtained from the quantitative data collection instruments in isolation, but used it to expand and verify the results of her qualitative generated data. The integrated data results of the learner-participants brought the answer to the research problem: most of the adolescent learner-participants with special educational needs who had participated in the EOP, did indeed benefit through their involvement, and their emotional intelligence (the phenomenon under scrutiny) had improved. / Die studie ondersoek hoe nege adolessente leerder-deelnemers met serebrale en fisieke gestremdhede op ’n emosionele ondersteuningsprogram (EOP) van 20 intervensiesessies reageer met die doel om hulle emosionele intelligensie te ontwikkel. Die benuttingswaarde en belangrikheid van emosionele intelligensie word deur die navorsingstudie uitgelig. Hoë emosionele intelligensie word geassosieer met probleemoplossingsvaardighede, werksukses, selfverwesenliking en streshantering, onder andere. Die rasionaal vir die samestelling van die EOP stem ooreen met die rasionaal vir die navorsingstudie en is gevestig in uiteenlopende leerbehoeftes, ondersteuning aan leerders, en die skep van leergeleenthede. Die studie fokus op die samestelling en implementering van ’n emosionele ondersteuningsprogram (EOP) gebaseer op Bar-On (2000) se konstruk van emosionele intelligensie as konseptuele model van die studie saam met die vyf kernbevoegdhede van sosiale en emosionele leer (SEL), naamlik: verantwoordelike besluitneming, emosionele selfbewussyn, selfbestuur, sosiale bewussyn en verhoudingsvaardighede. Die Lions Quest SEL-program, Skills for Adolescence, vorm die grondslag van die EOP, alhoewel die navorser baie aanpassings vir haar leerder-deelnemers se spesiale onderwysbehoeftes moes maak. Die EOP is verder uitgebrei deur die kennis wat die navorser tydens die literatuurstudie ingewin het ten opsigte van emosionele intelligensie en adolessensie, en sluit aan by die Suid-Afrikaanse skoolkurrikulum-doelwitte wat verband hou met emosionele intelligensie-vaardighede soos uiteengesit in die doelwitte vir die vak Lewensvaardighede. Die navorser se ingebedde, gemengdemetode-navorsingsontwerp laat toe dat die groter kwalitatiewe komponent die kleiner kwantitatiewe komponent insluit, sodat die spesifieke fenomeen vanuit verskillende deelnemers se perspektiewe verstaan kon word. Kwalitatiewe data is deur middel van die metafooronderhoud en collage-aktiwiteit ingesamel. Die kwantitatiewe navorsingskomponent van die studie verwys na die gestandaardiseerde Bar-On Emotional Quotient Inventory: Youth Version (EQ-i:YV) tesame met die navorser se eie gestruktureerde vraelys. Die navorser het die data wat sy uit die kwantitatiewe datainsamelingsinstrumente verkry het, nie net in isolasie geïnterpreteer nie, maar dit ook gebruik om die resultate van haar kwalitatief-gegenereerde data uit te brei en te verifieer. Die geïntegreerde data-resultate van die leerder-deelnemers bied die antwoord op die: die meerderheid van die adolessente leerderdeelnemers met spesiale onderwysbehoeftes wat aan die EOP deelgeneem het, het inderdaad gebaat by hulle deelname, en hulle emosionele intelligensie (die fenomeen wat ondersoek is) het verbeter. / Ucwaningo luhlola ukuthi ngabe ukuzibandakanya kwabafundi abangabadlalindima abayisishiyagalolunye abasesigabeni sobubhungu/sobutshitshi abakhubazeke ngokwengqondo noma ngayiphi indlela emzimbeni baphendule kanjani kuhlelo oluxhasa ngokommoya (emotional support programme) kumihlangano engama- 20 yokunceda, ehlose ekuqiniseni ubuhlakani bommoya. Isifundo socwaningo siveze ukubaluleka kokusebenzisa kanye nokubaluleka kobuhlakani bommoya, okuhambisana namakhono okuxazulula izinkinga, impumelelo yobizo lomsebenzi, ukuzibonakalisa, ukulawula ingcindezi yengqondo kanye nokunye. Isizathu sokuhlela i-ESP sasihambisana nenhloso yesifundo socwaningo, esitholakala kwizidingo zemfundo ezahlukahlukene, kanye nokuhleleka kwamathuba omfundi. Ucwaningo lubheke hlangana nokunye nokuthuthukiswa kanye nokusetshenziswa kohlelo lwe-ESP olususelwa ku-Bar-On njengemodeli yegama (2000), kanye namanye amacebo abalulekile amahlanu ohlelo lokufunda kwabantu kanye nokufunda ngokwemizwa (SEL), wona yilawa alandelayo: Ukumelana nezinqumo ozithethe, ukwazi imizwa yakho, ukuziphatha ngokwakho, ukuxwayiswa komphakathi kanye namakhono okwenza ubudlelwano. Uhlelo lwe- Lions Quest SEL, Skills for Adolescence, akha isisekelo se-ESP, yize umcwaningi kwakufanele aluguqule lolu hlelo ukwenzela ukuba luhambisane nezidingo ezikhethekile zemfundo yafundi abadlala indima. . Uhlelo lwe--ESP lwaqhubeka nokukhuliswa ngolwazi olwalutholakala ngocwaningo lombhalo wobuciko obumayelana nobuhlakani bokusebenzisa imizwa kanye nesigaba sobutshitshi/sobubhungu, kanti lolu hlelo lwaluhambisana nezinhloso zekharikhulami yezikole zaseNingizimu Afrika mayelana namakhono okusebenzisa obuhlakani bokusebenzisa imizwa, njengoba kushiwobkwizinhloso zesifundo samaKhono Empilo (Life Skills). Isakhiwo somcwaningi esequkethwe, sohlelo-oluvangene locwaningo siye savumela isigaba esikhulu socwaningo olugxile kukhwalithi (qualitative) ukuba sixube isigaba esincane esigxile kumanani (quantitative), ukuze kuzwisiseke uhlelo oluthize ngokwemiqondo yabadlalindima abehlukahlukene. Idatha yohlelo lwequalitative yaqoqwa ngokusebenzisa izinhlolombono zokungathekisa kanye nemisebenzi yokuhlanganisa imifanekiso eminingi. Isigaba socwaningo olugxile kumanani sichaza uhlelo olufanayo lwe--Bar-On Emotional Quotient Inventory: Youth Version (EQi:YV) kanye nemibhalo yemibuzo ehlelwe wumcwaningi. Umcwaningi akazange achaze idatha etholakele kumathuluzi okuqoqa idatha encike kumanani yodwa, kodwa le datha iye yasetshenziselwa ukukhulisa kanye nokuqinisekisa imiphumela yakhe eyakhiwe ngokwendlela yekhwalithi. Imiphumelo ehlangene yedatha yomfundi ongumdlalindima ilethe impendulo kwinkinga yocwaningo: Iningi labafundi abadlala indima abasesesigabeni sobubhungu/sobutshitshi abadinga imfundo ekhethekile abazibandakanye ohlelweni lwe-ESP, ngempela baye bazuza ngokuzibandakanya kwabo, kanti-ke izinga labo lokusebenzisa ikhono lobuhlakani bemizwa buye bathuthuka kakhulu (the phenomenon under scrutiny). / Inclusive Education / D. Ed. (Inklusiewe Onderwys)

Abstracts in English, Afrikaans and Zulu / In this study, social exclusion in an independent, faith-based girl’s school in South Africa was investigated. Bullying is widely recognised as being unacceptable and is addressed by many schools in the form of anti-bullying policies. However, on ongoing basis, girls are being socially excluded from relationships and because this behaviour is often so subtle, it is neither recognised as a form of bullying nor is it being addressed within schools. Theologians argue that educational institutions ought to evaluate the ethical dimension of knowledge construction and that a focus on moral norms, values and virtues need to be a fundamental part of such communities, so that the well-being of its members is fostered. Unless problems such as social exclusion are understood from a theological-ethical perspective, it is unlikely that there will be a permanent change in girls’ behaviour. Changing societies that accommodate bullying requires changes in perspectives, attitudes and behaviour, and schools can make a significant contribution in providing a community in which every child feels accepted and is afforded dignity. This study offers a theoretical-ethical perspective of social exclusion and draws on insights from the fields of theological ethics, sociology, psychology and anthropology. The reasons why girls are socially excluded, the girls’ and the school’s systemic patterns of behaviour and what educators can do to develop an inclusive community are identified. To determine to what extent the theory was supported, alumnae were asked to complete the questionnaires and be interviewed. Some staff members also completed questionnaires and agreed to be interviewed. The findings of the empirical research indicated that the theoretical research was largely supported. Some interesting observations emerged from the questionnaires and interviews that expanded the understanding of social exclusion. One important finding was that the girls who are being excluded from social relationships feel that they are to blame and that they somehow deserve to be excluded. They experience strong feelings of shame as well as loss of self-esteem. This prevents them from discussing or reporting the problem and therefore the structures that are in place for such reporting are not effective. Another important finding was that there is a disconnection between the girls and the staff regarding the effectiveness of current interventions. Therefore, based on the theoretical research and the findings of the empirical data, this dissertation makes recommendations for establishing a community that promotes the well-being and dignity of all. / In hierdie studie is ondersoek ingestel na sosiale uitsluiting in ’n onafhanklike, geloofsgebaseerde meisieskool in Suid-Afrika. Treitering word wyd as onaanvaarbaar erken en word deur baie skole in die vorm van anti-treiterbeleide aangeroer. Dit is egter so dat baie meisies voortdurend op sosiale vlak uit verhoudings gesluit word en omdat hierdie gedrag so subtiel is, word dit nie as ’n vorm van treitering erken nie en dit word ook nie in skole aangespreek nie. Teoloё voer aan dat opvoedkundige instellings die etiese dimensie van kenniskonstruksie behoort te evalueer en dat ’n fokus op morele norme, waardes en deugde noodwendig ’n fundamentele deel van sodanige gemeenskappe behoort te wees sodat die welsyn van gemeenskapslede bevorder kan word. Tensy probleme soos sosiale uitsluiting vanuit ’n teologies-etiese perspektief hanteer gaan word, is dit onwaarskynlik dat daar enige permanente verandering in die meisies se gedrag sal wees. Om samelewings wat treitering akkommodeer te verander, vereis verandering in perspektiewe, houdings en gedrag en skole kan ’n aansienlike bydrae lewer om ’n gemeenskap te vestig waarin elke kind aanvaarding en waardigheid ervaar. Hierdie studie bied ’n teoreties-etiese perspektief ten opsigte van sosiale uitsluiting en steun op insigte uit velde soos sosiologie, sielkunde en antropologie. Die studie identifiseer redes waarom meisies sosiaal uitgesluit word, die meisies sowel as die skool se sistemiese gedragspatrone, en wat opvoeders kan doen om ’n inklusiewe gemeenskap te ontwikkel. Om te bepaal tot watter mate die teorie ondersteun word, is oudleerders gevra om vraelyste te voltooi en om aan onderhoude deel te neem. Sommige personeellede het ook vraelyste voltooi en tot onderhoude ingestem. Die bevindinge van die empiriese navorsing het getoon dat die teoretiese navorsing grotendeels ondersteun word. ’n Paar interessante waarnemings het uit die vraelyste en onderhoude geblyk. Hierdie waarnemings het die verstaan van sosiale uitsluiting heelwat verbreed. Een belangrike bevinding is dat meisies wat van sosiale verhoudings uitgesluit word, voel dat hulle die blaam daarvoor moet dra en dat hulle om een of ander rede verdien om uitgesluit te word. Hulle ervaar sterk gevoelens van skaamte sowel as verlies aan selfwaarde. Dit weerhou hulle daarvan om die probleem te bespreek of te rapporteer en daarom is sodanige rapporteringstrukture nie doeltreffend nie. ’n Ander belangrike bevinding is dat daar nie ’n uniforme begrip is tussen die meisies en die personeel ten opsigte van die doeltreffendheid van huidige intervensies nie. Daarom, gebaseer op die teoretiese navorsing en die bevindinge van die empiriese data, maak hierdie dissertasie aanbevelings ten opsigte van die skep van ’n gemeenskap wat die welstand en waardigheid van almal bevorder. / Kwesi sifundo kuphandwe ngokubukulwa kwisikolo samantombazana esizimeleyo nesisekelwe elukholweni eMzantsi Afrika. Ububhovubhovu buthathwa jikelele njengento engamkelekanga kwaye kuyaliwa nabo kwizikolo ezininzi ngokusebenzisa imigaqo nkqubo yokulwa ububhovubhovu. Noxa kunjalo, kuyaqhubeka ukubukulwa kwamantombazana kubudlelwane obuthile. Ngenxa yokuba lo mkhwa usenzeka mayana kakhulu, awuqondwa njengobubhovubhovu kwaye akukho nto yenziwayo ezikolweni. Iingcali zakwaLizwi zithi amaziko emfundo kufuneka ayivavanye inkalo yolwazi lwesimilo esinyulu, agxininise kwiinqobo zokuziphatha, nezexabiso lobuntu ekufuneka zibe yinxalenye esisiseko kwabahlala kula maziko, ukwenzela ukuba baphatheke kakuhle bonke abahlala apho. Ukuba iingxaki ezifana nokubukulwa aziqondwa ngokwenkalo yezokholo nobunyulu, mhlawumbi akungekhe kubekho umahluko ekuziphatheni kwamantombazana. Ukuguqula uluntu olwamkela ububhovubhovu kufuna ukutshintshwa kweembono, izimvo nokuziphatha kwaye ke izikolo zingafaka igxalaba kakhulu ekumiseleni imiphakathi apho wonke umntwana eziva amkelekile, aphatheke ngesidima. Esi sifundo siveza inkalo yokucinga esekelwe kwingcingane yobunyulu yokubukulwa, kwaye ithabathela kwizimvo zezifundo zobunyulu bezokholo, ezentlalo, ezobume bomphefumlo nengqondo, nezeengcambu zoluntu nezizwe. Izizathu zokubukulwa kwamantombazana ekuhlaleni, imigaqo nkqubo yezikolo nokunokwenziwa ziititshala ekuphuhliseni imiphakathi edibanisayo yimiba echongiweyo. Ukuze kubonwe ukuba ingaba le ngcingane inenkxaso engakanani na, kwacelwa abafundi bakudala beli ziko ukuba baphendule uluhlu lwemibuzo, bavume nokudlana indlebe nabaphandi. Bakhona nabanye abasebenzi beziko abaluphendulayo uluhlu lwemibuzo, bavuma nokudlana indlebe nabaphandi. Okwafunyaniswayo kuphando olusekelwe kubungqina babonisa ukuba ngokwenene, ingcingane yophando yayinenkxaso kakhulu. Kwavela amanqaku anomdla kwiimpendulo zemibuzo nodliwano ndlebe, kwaye oko kwalwandisa ulwazi malunga nokubukulwa eluntwini lwendawo. Okunye okubalulekileyo phakathi kwezinto ezafunyaniswayo yaba kukuba amantombazana abukulwayo kubudlelwane nabanye babeziva ngathi banetyala, kwaye bafanele ukubukulwa. La mantombazana ayeziva engathi asehlazweni kwaye ayengazixabisanga. Le nto yenza ukuba angayixeli le mpatho, angafuni nokuba kuxoxwe ngayo. Ngoko ke imiqathango ebekelwe ukuxela lo mkhwa ayisebenzi. Kwaphinda kwafunyaniswa ukuba kukho ukungadibani phakathi kwamantombazana nabasebenzi malunga nempumelelo yemiqathango yokuwakhusela. Ngoko ke, ngokukhokelwa luphando lwengcingane nobungqina obufunyaniswe kuphando, le ngxelo yophando inika iingcebiso zokuseka umphakathi okhuthaza ukuphatheka kakuhle nangesidima komntu wonke. / Philosophy, Practical and Systematic Theology / M. Th. (Theological Ethics)