Includes bibliographies. / The main objective of this dissertation is the formulation of a framework within which counterideological discourse analysis and poststructural multiple interpretations can be systematically and reflexively applied to texts. The interest in developing a poststructural interpretive framework is based on prior work done on this subject by J.B. Thompson (1984 ;1990). Thompson's work focuses on the development of a comprehensive and integrated analytical framework for the analysis of ideology, critically defined in terms of the mobilization of meaning to sustain relations of domination. The framework has an intentionally inclusive and amoebic character which makes it adaptable to use within multiple and specific interpretive interests, while at the same time providing a broader interpretive system for reflection on these specific uses and interests. The different uses can be articulated and applied within the more general structure of the framework. This makes comparative evaluation of multiple strategies of interpretational analyses possible. The dissertation is an attempt at a test fornulation and exposition of both the specific and the general aspects of the framework.

Submitted to the Faculty of Arts in fulfillment of the requirements of the Honours Degree in the Department of African Languages at the University of Zululand, South Africa, 1997. / Izinhloso zalolu cwaningo ukulekelela isizwe sakithi singalahlekelwa ubuntu nobuzwe baso. Ukukhuthaza isizukulwane esisha ukuba sazi, kumbe sizimbandakanye namasiko esintu. Lolu cwaningo luzoqwashisa abantu abaningi asebalahla amadlozi akubo Ucwaningo luzophawula ngokungahlonipheki nokungagcineki kwedlozi ngernfanelo. Ucwaningo luhlose ukuvimbela isejwayezi esibi sokuthatha imikhuba noma amasiko ezinye izizwe. awesintu abeseshabalala unomphela. Kulolu cwaningo kuzothintwa imicimbi ethile. nezenzeko zokuthetha idlozi ngokukhuluma noma ngokwenza ungakhulumanga. Ucwaningo luhlose ukuveza ubuciko bomlomo isintu esinabo kwizizukulwane ngezizukulwane. Ucwaningo luzoqhakambisa ukuphathwa nokukhuseleka kwethu ngabakwelingafelwa. nkonyane. Kuyisiko elibalulekile kithina maZulu ukuthethwa kwedlozi. Amadlozi siyawakhumbula siwahloniphe ngoba aphathelene nabaphansi. Kufanele kucace, kumbe kubesobala ukuthi sikhuluma nabakithi asebekwelingafelwa nkonyane . Umlando wempilo uzothinta uzalo lonkana, kuze kufike kokhulukhulwane. Ukukhula, ukuziphatha. nempilo yentombazane nomfana ekhaya kuxhomekeke ezinyanyeni zekhaya kusukela ebunganeni baze bayokwenda, noma bendelwe. Isigaba nesinyathelo abasithathayo ekukhuleni kwabo sibikwa emadlozini ngoba kuyiwona abasingethe kulo lonke uchungechunge lwezigaba abadlula kuzona.

Submitted in fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of African Language at the University of Zululand, South Africa, 2009. / Lolu cwaningo luyimizamo nemvuselelo yamasiko okusingatha abantwana besuka ebeleni baze babe badala. Kunezigaba eziningana umntwana edlula kuzo kulolu khalo lokukhula oluphikelele ebudaleni. Namuhla kunezinkinga ezitholakalayo lapho abazali bekhulisa abantwana babo. Izinkinga ezibangwa ukunyonkela isikomqondo laseNtshonalanga. AbaseNtshonalanga abakhombisi nhlanganyelo uma bekhulisa abantwana babo. AmaZulu wona athi umntwana owesizwe, okaBayede Ongangezwe lakhe, iNgonyama. Abantwana bamaZulu bakhuliswa ngenhlanganyelo kusukela konina, kubazanyana kuze kuyofika emaqhikizeni uma kanti umntwana uyintombazane. Abafana bona bakhulela esizikithini sabanewabo okuyibona beqondisa indlela yabo ezinkomeni. Umcwaningi uthi uZulu ake awaphonse emuva abone ukuthi babekhuliswa, besingathwa kanjani abantwana kwelasendulo. Isahluko sokuqala sigxile ezinhlosweni kanye nenkuthazo efikele umcwaningi ngenkathi ebona umonakalo nencithakalo isizwe esesiphila kuyo. Ucwaninge ngalesi sihloko egcizelela amasiko ayegcinelwa abantwana ngezikhathi ezithile zokukhula. Kulesi sahluko kubukwe nendlela okuzoqhutshwa ngayo ucwaningo. Kuyokwenziwa njani ukuze lolu cwaningo lube yimpumelelo. Lapha kubuye kwabhekwa izikhali eziyosetshenziswa ukuyifezekisa inhloso yocwaningo. Kuzothi kanti kubuzwa kubantu bangakhohlakali ongoti, omakadebona. Banolwazi oseluhloliwe lwathenjwa yisizwe. Isahluko sesibili kubhekwa umuzi wesiZulu njengekhaya akhulela kulo umntwana. Ikhaya ngokwalo lingumqeqeshi isibili. Abantwana bafunda ekhaya ukuhlonipha abanye kanye nabadala. Uhlonze lwekhaya lubonakala kumntwana okhuliswe yilo. Asifiki isikhathi lapho abantu bethi: “Lokhu kwakhulela esimpontshini njengephela.” Kulesi sahluko kubhekwa izindlu nokubaluleka kwazo. Kubhekwa uthango, isibaya nemithetho yokusingatha lezi zakhiwo. Kusekhaya lapho abantwana befundiswa ngezimakade ezinjengoMvelinqangi noNomkhubulwana. Kulesi sahluko abantwana bafundiswa ngenhlonipho yempahla, izinkomo nezimbuzi. Bafundiswa ngobungcwele bobisi nokuphathwa kwalo. Imfundiso ihamba ize iyofika ebulongweni imbala. Nabo buphathwa ngenhlonipho njengobisi. Kulesi sahluko kubukwa ukuphathwa kwamanzi phakathi komuzi wesiZulu. Abantwana bafundiswa ukungahambi ebusuku funa badibane nemimoya efuqayo. Abantwana bafundiswa inhlonipho yokungabizi amagama abantu abadala. Bafunda nokuthakazela okusigcwalisa nswi isiZulu. Isahluko sesithathu sigxile endlini kagogo njengesizinda okhalweni lokukhaliphisa abantwana. Kukule ndlu lapho abantwana beqoqana khona ngezintambama bezofunda ubuchwepheshe kuninakhulu. Yiyo le ndlu eyisizinda sezinganekwane, iziphicaphicwano, imidlalo yokufunda ukubala izinyoni. Kukuyo le ndlu lapha abantwana befundiswa khona imilolozelo yokuthulisa abantwana. Abantwana bafundiswa ngabathakathi nemikhovu. Isahluko sesine sibheka imidlalo yabantwana njengesu lokubakhulisa. Kunezinhlobo eziningi zemidlalo ekhulisa imiqondo yabantwana. Kulesi sahluko kubalwa okhelekhele, ukubala izinyoni njengomdlalo. Ukudla iphaphu kungumdlalo omkhulu wabafana ekwaluseni. Abantwana bafundisana ukuzingela amabuzi neminye imidlalo. Isahluko sesihlanu silandela abafana ekwaluseni nalapho behlangana nezinyoni. Abafana bafunda ngezinyoni ezingadliwa nezidliwayo. Kufundwa ngomthelela wezinyoni esintwini. Ezinye zingabahlonzi bezikhathi, zibikezela ihlobo. Zivusa omame ukuba batshathe amakhuba bayolima. Kubukwa nendlela ezizalela ngayo. Lezo zinyoni ziwondla ngani amaphuphu azo. Ezinye izinyoni ziphila ngokusizana ekufukameleni amaqanda nasekondleni amaphuphu. Kukhona ezinye izinyoni ezidla ezinye. Ezinye zilusizo, zilayela abafana izinyosi. Kunezisho nezaga zesiZulu ezisuselwa ezinyonini. Isahluko sesithupha siyingqikithi yalolu cwaningo. Kubukwa abantwana bengena ezigabeni ezehlukene, bengena ngemigidi nangamasiko. Kulesi sahluko kubalwa ukuklekla namasiko okukusingatha. Kulesi sahluko kukhulunywa ngesiko lokusukula. Lisingathwa kanjani leli siko. Abantwana balandelwa base bakhule, amantombazane vi aphuke. Uma intombazane yephukile, isingathwa kanjani imicimbi yalokho kwephuka. Uma umfana eshaywe izibuko, kwenziwa njani ukusingatha leyo micimbi. Isahluko sesikhombisa kubukwa abantwana baze bakhule. Uma sebekulesi sigaba babe sebexibulana beshelana belungisela ukuganana. Kukhulunywa ngamacece ahlanganisa abasha. Abantwana bakhula phansi kweso elibukhali lamaqhikiza uma bengamantombazane. Bakhula phansi kweso elibukhali labanewabo uma bengabafana. Abantwana bafundiswa indlela yokuziphatha uma benosofasilahlane babo. Isahluko sesishiyagalombili siveza isihlaziyo lapho kuhlaziywa khona ucwaningo. Kuvezwa nezincomo ezingalandelwa ukuvula amehlo omphakathi ukuze usizakale ezinkingeni zawo. Izincomo zikhuthaza kakhulu umuzi oNsundu ukuba unamathele emagugwini awo okuyindlela amasiko nenkolo yoMdabu ukuze kuthi noma beqhuba ngendlela yesilungu kodwa bangakulahli okwakubo okuyindlela yawokhokho babo. Kulesi sahluko kubesekuboshwa onke amafindo abengakaboshwa. Aboshwa aqiniswe kube isiphethiwe-ke imbenge.

A thesis submitted to the Faculty of Arts in fulfilment of the requirements for the degree of Master of Arts in the Department of African Languages at the University Of Zululand, South Africa, 2014 / This research investigates the importance of Zulu culture, with special emphasis on umsamo and isibaya. This research looks at the role played by umsamo and isibaya when amaZulu perform their culture. This research attempts to find out the sanctity of umsamo to the Zulu nation. It also gives an explanation of what umsamo is to those who might not understand it, so that they can understand it. The research also reveals when umsamo is used, who has the right or responsibility to address umsamo and also what is taken to umsamo when addressing it. Furthermore, the research shows the relationship between umsamo and isibaya, since both these places and areas are the abode of the ancestors. Just like umsamo, isibaya’s importance as well as the work or functions conducted there are revealed by this research. This research is divided into five chapters. Chapter one is the introduction where we look at the problem leading to the research, the aims of the research, the motivation for the research, the method of conducting the research and the beneficiaries of the research. Chapter two looks at the different forms of data collection then finally select those forms to be used to conduct the research. Chapter three looks at all the data that has ever been collected on umsamo and isibaya. The section also shows different ideas by different writers and well-experienced researchers who have done research on this subject. The researcher analyses other researcher’s ideas to find out their similarities and differences. Chapter four shows the ideas from people residing in Mandeni who are knowledgeable about Zulu culture. These people were born and bred in Mandeni and are relied upon or trusted on their knowledge of Zulu culture. This section also touches on the information of newspapers especially Isolezwe, Ilanga neLanga LangeSonto since they have columns vii dedicated to investigating and explaining Zulu culture. In these columns different Zulu culture intellectuals are used. Chapter five gives an overall summary of the research, recommendations and conclusion.

A thesis submitted in fulfillment ofr the degree of Doctor of Philosophy in the department of iSizulu namaGugu, in the Faculty of Arts at the University of Zululand, 2002. / Lomsebenti ucubungula ligalelo lemasiko nenkholo yebantfu ekutalweni kabusha kwe-Afrika kubukwe kakhulu sive semaSwati. lolucwaningo lubuka kutsi emasiko abaluleke ngani futsi yini lengentiwa kubuyisela sitfunti semuntfu wendzabuko ngobe naku phela live selihleli ngeludzengelo. Kantsi futsi kubukwe nenkholo yebantfu kutsi mbamba mbamba ikhona yini nekutsi ngabe icabane ngani netinkholo letefika nebachamuki.

A dissertation submitted in fulfillment ofthe requirements for the degree of: MASTER OF EDUCATION (Education Management) in the DEPARTMENT OF EDUCATIONAL PLANNING AND ADMlNINISTRATION: UNIVERSITY OF ZULULAND, 2007. / The objective of this research was to determine the role of educators in the creation, development, and maintenance of classroom culture in secondary schools .The study was conducted in the Pongola Circuit of the Vryheid District of the Zululand Region of the Department of Education in the Province of KwaZulu-Natal. Indeed educators play a leading role in the creation and maintenance of classroom culture .The focus of this research was only on secondary schools in the above-stated circuit. In order for teaching and learning to take place effectively, educators must organize educational situations that facilitate teaching and learning. The question here is how educators go about carrying out this task and how effective are they. A questionnaire was administered to educators. The main aim was to determine the educators' role in creating, developing and maintaining a classroom culture in their schools. The educators responded by giving their views. It was on the basis of these views that the study concluded that a greater number of educators in the area that was studied play an important role in the creation of classroom culture. It was also discovered that there are some educators who are not clear on their roles as facilitators of classroom culture. They do not properly understand their roles as facilitators of teaching and learning. Such educators need capacity building workshops and training. This makes recommendations inevitable as far as the development and the maintenance of classroom culture is concerned. Such recommendations are made for use by a variety of stakeholders in education, mainly educators and other officials in education.

No description available.

Les préoccupations qui entourent l'utilisation de la technique ne sont pas nouvelles. Par contre, le grand essor des NTIC (les nouvelles technologies d'information et de communication) a relancé de nouveau ce débat, qui s'oriente davantage vers la proposition de nouvelles manières de penser la technique. Alors que les tenants des théories standards passent sous silence le lien entre la technique et le social, les auteurs des approches sociotechniques insistent sur la double construction de la technique dans le cadre d'interactions continues avec le social. Au sein des organisations, cette distinction se manifeste à travers la manière dont l'innovation technique est appréhendée. Les organisations ayant une vision déterministe supposent une nette séparation entre le social et la technique et s'intéressent soit aux conditions de l'innovation technique soit à sa diffusion. Par contre, dans les organisations qui adoptent une vision sociotechnique, la technique est perçue comme un construit social appréhendé à travers une analyse profonde saisissant les liens qui se tissent entre une technique en conception et l'ensemble des interactions sociales qu'elle suscite. La culture est un point central qui influe sur l'innovation. Elle peut constituer soit une barrière, soit un facteur mobilisateur à cette innovation. Dans les théories sociotechniques, la notion de la culture n'est pas présente, elle cède toute la place à la notion du social. La culture est nuancée dans les théories évolutionnistes de l'innovation, qui situent cette dernière dans une organisation ou une entreprise possédant ses routines et sa propre histoire qui influencent grandement le processus de l'innovation et sa trajectoire. Ainsi, il ressort que dans les travaux sur l'innovation, le rôle des acteurs et la culture ne sont pas traités pareillement. En général, une variable l'emporte sur l'autre, influence l'autre sans subir ses influences et prend le dessus. Notre recherche permet d'articuler conjointement le rôle des acteurs et de la culture dans la dynamique de l'innovation technique. Ainsi, à partir d'une étude dans trois secteurs, nous allons mettre en évidence le rôle des acteurs en nous fondant sur une synthèse des différentes théories sociotechniques tout en ressortant les influences de la culture sur ce processus. Notre recherche a été menée dans trois secteurs d'activité : public, privé et économie sociale, et avec deux types d'organisations dans chaque secteur d'activité (organisations à faible potentiel technologique et à fort potentiel technologique). L'objectif est de fournir une compréhension aussi complète que variée de l'innovation technique en misant sur un pluralisme d'approche. Cette compréhension s'appuie sur l'articulation de la culture et du rôle des acteurs comme des variables à part entière qui cohabitent et s'influencent mutuellement au sein de l'organisation. ______________________________________________________________________________ MOTS-CLÉS DE L’AUTEUR : innovation technique, acteurs, culture, organisation, articulation culture et rôle acteurs.

Texte remanié de: Diss.--Gemeinsame Fakultät für Geistes- und Sozialwissenschaften--Universität Hannover, 1999. / Bibliogr. p. 371-407.

Thesis ( M.A. ) -- University of Texas at Arlington, 2008.