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Implementeringsraamwerk vir ʼn heelskoolbenadering teen skoolgeweld gegrond op geïntegreerde helende onderwys / An implementation framework for a whole-school approach to school violence based on integrated healing education / Letlhomeso la tsenyotirisong la molebo wa sekolo sotlhe wa tirisodikgoka ya kwa sekolong o o theilweng mo thutong e e golaganeng e e alafangKloppers, Daniel Frederik 06 1900 (has links)
Abstracts in Afrikaans, English and Southern Sotho / Geweld en skoolgeweld veroorsaak ernstige maatskaplike ontwrigting in Suid-Afrika.
Die metodes waarmee skoolgeweld tans hanteer word, is oneffektief en meestal op
mag en dissipline gegrond. Die doel van hierdie navorsing is om alternatiewe
benaderings vir die hantering van skoolgeweld te ondersoek en om ʼn
implementeringsraamwerk vir ʼn heelskoolbenadering teen skoolgeweld te ontwikkel.
Ten einde hierdie doel te bereik, fokus die navorsing, wat binne ʼn aangepaste
ekologiese model (AEM) onderneem is, op ʼn konseptuele analise van die aard en
inhoud van die konsepte “geweld” en “skoolgeweld”, omdat beide dikwels met
konsepte soos “mag” en “dissipline” verwar word. Beide begrippe is multidimensioneel
en kom binne al die sfere van die AEM voor. Dit sluit geweld weens verskeie oorsake,
soos psigo-biologiese faktore, strukturele geweld en reaksiegeweld in. Skoolgeweld
kom eweneens weens verskeie oorsake en in verskillende vorms binne die sfere van
die AEM voor. Voorbeelde sluit lyfstraf, boeliegedrag, bendes en strukturele skoolgeweld soos rassisme, die kwaliteit van onderwys en oorvol klasse, in.
Die navorsing toon aan dat die wyse waarop skoolgeweld tans in Suid-Afrika hanteer
word, onsuksesvol is. Dit word hoofsaaklik by wyse van mag, dissipline en ʼn
strafbenadering hanteer, wat meebring dat die verhoudings wat weens die geweld
beskadig word of skipbreuk ly, versoening tussen dader en slagoffer verhoed en dat
die slagoffer se behoeftes nie in ag geneem word nie. Die wyse waarop skoolgeweld
hanteer word, bied ook nie ʼn wyse waarop strukturele skoolgeweld bestuur kan word
nie.
Een van die alternatiewe wyses waarop skoolgeweld hanteer kan word, is herstellende
onderwys. Dit is ʼn betreklik nuwe benadering tot onderwys, wat op herstellende
geregtigheid gegrond is, maar ook proaktiewe aktiwiteite insluit. Omdat herstellende onderwys op beginsels soos verhoudings, dialoogvoering, waardegedrewenheid,
herstel en versoening gegrond is, kan dit gebruik word om skoolgeweld te beheer.
Herstellende onderwys maak van verskillende proaktiewe en reaktiewe metodes
gebruik, soos slagoffer-oortrederbemiddeling en groepsgesprekke. Dit fokus op ʼn
skoolgemeenskap wat waardegedrewe is, eerder as op oortredings. Herstellende
onderwys word egter deur ʼn aantal knelpunte gekniehalter. Die navorsing toon aan
dat hierdie knelpunte deur die Freire se benadering tot onderwys ondervang kan word.
Freire se benadering tot onderrig word aan die hand van ʼn aantal kernelemente, wat
in vyf groepe verdeel is (naamlik sy siening oor mag en bemagtiging, etiesgodsdienstige
elemente, bewustheid en aksie, dialoogvoering, onderwyspraktyk en
onderwys en die samelewing) hanteer. Die navorsing toon aan dat hierdie elemente
gebruik kan word om die leemtes in herstellende onderwys te vul en dat die twee
benaderings en ʼn aantal ander benaderings wat daarby aansluit, soos onderwys vir
maatskaplike geregtigheid, kritiese pedagogiek en die leerstellings van Mohlomi, tot ʼn geïntegreerde onderwysbenadering – geïntegreerde helende onderwys –
saamgevoeg kan word.
In die voorlaaste gedeelte van die navorsing word die beginsels van geïntegreerde
helende onderwys gebruik om ʼn praktykgerigte implementeringsraamwerk te
ontwikkel. Die raamwerk word in twee dele hanteer: eerstens die
implementeringsterreine, naamlik die geleerde en geleefde leerplanne, en tweedens
die implementeringsproses wat deur middel van deelnemende aksienavorsing uitvoer
kan word.
Die navorsing sluit af met ʼn opsomming van die navorsing, ʼn uitwysing van die
beperkings van die studie en aanbevelings vir verdere ondersoek. / Violence and school violence play havoc with South African society. Current methods
to curb school violence depend on power, discipline and a penal approach, and prove
to be ineffective. The purpose of this research was to investigate alternative
approaches to manage school violence and develop an implementation framework for
a whole-school approach to it.
This research was conducted according to an integrated ecological model. The
concepts “violence” and “school violence” were analysed as they are often confused
with the concepts “power” and “discipline”. The former pair of concepts are
multidimensional and present in all spheres of the integrated ecological model. They
include individual violence, group violence and structural violence. School violence
manifests in different forms, including bullies and gangs. This research differentiates
between controllable school violence – which is within the school community’s sphere of influence – and manageable school violence – which originates outside the school
community.
The research indicates that the ways in which school violence is currently addressed
do not consider damaged relationships because of violence, reconciliation between
the perpetrator and the victim, and the needs of the victim. In addition, they do not
contribute to the management of structural school violence.
Restorative education is a recent approach based on restorative justice and includes
proactive activities. Because it is value-driven and grounded on relationships,
dialogue, restoration and reconciliation, it can be of great use in the fight against school violence. Restorative education includes both proactive and reactive methods such as
victim-offender mediation and group discussions. It focuses on a value-driven school
community rather than infringements. However, restorative education has certain
deficiencies. This research indicates that they can be made good thanks to Freire’s
approach to education.
Freire’s approach to education comprise a number of key elements, which can be
divided into five groups, viz his views on power and empowerment; ethical-religious
elements; consciousness and action; dialogue; educational practice; and education
and the community. The research indicates that these elements can compensate for
the deficiencies in restorative education. Freire’s approach and a number of connected
approaches such as education for social justice, critical pedagogy and the doctrines
of Mohlomi, can be combined in an integrated approach to education, referred to as
integrated healing education. In the penultimate part of the research, the principles of integrated healing education
are utilised to develop a practice-orientated implementation framework. The
framework is discussed in two sections: the fields of implementation, viz the learned
and lived curricula, and the implementation process through action research.
The research concludes with a summary, limitations of the study, and
recommendations. / Tirisodikgoka le tirisodikgoka ya kwa sekolong di baka tlhakatlhakano mo baaging ba
Aforikaborwa. Mekgwa ya ga jaana ya go fedisa dikhuduego e ikaegile ka dithata,
maitsholo a a siameng le molebo wa kotlhao, mme go bonala e sa nonofa.
Maikemisetso a patlisiso eno e ne e le go batlisisa melebo e e farologaneng ya go
samagana le tirisodikgoka ya kwa sekolong le go tlhama letlhomeso la tsenyotirisong
la molebo wa sekolo sotlhe go samagana nayo.
Patlisiso e dirilwe go ya ka sekao se se golaganeng sa ikholoji. Go lokolotswe
megopolo ya "tirisodikgoka" le "tirisodikgoka ya kwa sekolong" ka ntlha ya fa gantsi e
tlhakatlhakanngwa le megopolo ya "dithata" le "maitsholo a a siameng". Sebedi sa
ntlha sa megopolo se dintlhadintsi mme di gona mo magatong otlhe a sekao se se
golaganeng sa ikholoji. Se akaretsa tirisodikgoka ya batho bongwe ka bongwe,
tirisodikgoka ya setlhopha le tirisodikgoka e e rulaganeng. Tirisodikgoka ya kwa
dikolong e tlhagelela ka dipopego tse di farologaneng, go akaretsa badipisi le
digongwana. Patlisiso eno e farologanya magareng ga tirisodikgoka e e laolegang ya
kwa dikolong – e e mo legatong la tlhotlheletso la mo sekolong – le tirisodikgoka e e
tsamaisegang kwa dikolong – e e tswang kwa ntle ga sekolo.
Patlisiso e bontsha gore ditsela tse go samaganwang le tirisodikgoka ya kwa dikolong
ka yona ga jaana ga di lebelele dikamano tse di senyegang ka ntlha ya tirisodikgoka,
poelano magareng ga modiri le motshwasetlhabelo, le ditlhokego tsa
motswasetlhabelo. Go tlaleletsa foo, ga di tshwaele mo tsamaisong ya tirisodikgoka
ya kwa dikolong e e rulagantsweng. Molebo wa pusetso ke molebo wa fa gautshwane o o theilweng mo bosiamising jwa
pusetso mme o akaretsa ditiragatso tsa pele ga tiragalo. Gonne o tsamaisiwa ke
dintlhatheo mme o theilwe mo dikamanong, dipuisano, pusetso le poelano, o ka nna
mosola thata mo ntweng kgatlhanong le tirisodikgoka ya kwa dikolong. Thuto ya
pusetso e akaretsa mekgwa ya pele ga tiragalo le ya go tsibogela tiragalo e tshwana
le tsereganyo ya motswasetlhabelo-molatofadiwa le dipuisano tsa ditlhopha. E tota
baamegi ba sekolo ba ba laolwang ke dintlhatheo go na le tlolomolao. Le gale, thuto
ya pusetso e na le makoanyana a a rileng. Thutopatlisiso eno e bontsha gore a ka
baakanngwa ka molebo wa ga Freire wa thuto.
Molebo wa ga Friere wa thuto o na le dikarolo di le mmalwa tsa botlhokwa, tse di ka
aroganngwang ka ditlhopha tse tlhano, e leng, megopolo ya gagwe malebana le
dithata le maatlafatso; dintlha tsa maitsholo-tumelo; temogo le tiragatso; puisano;
tiragatso ya thuto; le thuto le baagi. Patlisiso e bontsha gore dintlha tseno di ka emela
makoa a a mo thutong ya pusetso. Molebo wa ga Freire le melebo e mengwe e le
mmalwa e e golaganeng e tshwana le thuto ya tshiamiso ya loago, thuto e e rutang barutwana go sekaseka dithata le kgatelelo le ditumelo tsa ga Mohlomi, di ka
kopanngwa mo molebong o o golaganeng wa thuto, o o bidiwang thuto e e golaganeng
e e alafang.
Mo karolong ya pele ga ya bofelo ya patlisiso, go dirisiwa dintlhatheo tsa thuto e e
golaganeng e e alafang go tlhama letlhomeso la tsenyotirisong le le theilweng mo
tiragatsong. Letlhomeso le tlhalosiwa mo dikarolong tse pedi: lephata la
tsenyotirisong, e leng kharikhulamo e e ithutilweng le e e tshetsweng, le tirego ya
tsenyotirisong ka patlisiso ya tiragatso.
Patlisiso e konosetsa ka tshobokanyo, ditekanyetso tsa thutopatlisiso, le
dikatlenegiso. / Educational Foundations / Ph. D. (Philosophy of Education)
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Re-reading the Israelite Jubilee in Leviticus 25:8-55 in the context of land redistribution and socio-economic justice in South Africa : an African liberationist perspectiveMtshiselwa, Vincent Ndikhokele Ndzondelelo 02 1900 (has links)
The main question of this research which focuses on the role of the Old Testament in the South African context is: If reread from an African liberationist perspective in the context of land redistribution and socio-economic justice in South Africa, could the Israelite Jubilee legislation in Leviticus 25:8-55 offer liberating and empowering possibilities for the poor in South Africa? Methodologically, both the historical-critical method and the African liberationist approach are employed in the present study. The exegesis of Leviticus 25:8-55 in which the historical-critical method is employed lays the foundation for the contextualisation of the issues arising from the exegesis. Furthermore, within the African liberationist framework, the South African context served as a lens to interpret Leviticus 25:8-55.
Significantly, this study shows the misuse of power on the part of the rich élites to confiscate productive land from the poor Israelites in the pre-exilic setting. Not only were the rich élites elevated at the expense of the poor, the Levites were equally favoured economically in the Babylonian period. In post-exilic Yehud, of significance is the fact that the Jews were faced with the challenge of loss of land, indebtedness and poverty. The striking parallels between the contexts from which the text of Leviticus 25:8-55 emerged and the context of the modern reader of the Bible in South Africa are shown. It is revealed that African-South Africans who lost their productive land during the colonial and apartheid eras continue to experience indebtedness and poverty. At the same time, the political élites contribute to the present disproportionate benefits from land ownership and socio-economic injustice in the country. Like the context of Leviticus 25:8-55, in South Africa, the rich continue to be richer while many African-South Africans are trapped in the poverty cycle.
In the end, it is argued that when re-read from an African liberationist perspective and in the context of the land redistribution and socio-economic justice discourse, Leviticus 25:8-55 can contribute positively to the redress of inequality and consequently to poverty alleviation in South Africa. / Philosophy, Practical & Systematic Theology / D. Litt. et Phil. (Biblical Studies (Old Testament))
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The application of family group conferencing as a child justice intervention in South AfricaRoy, Tarryn Jane 03 July 2020 (has links)
Abstract in English, Zulu and Sotho / The aim of this study is to consider the application of family group conferencing (FGC) as child justice intervention for children in conflict with the law. An exploratory qualitative approach was followed to provide insight into the perceptions of experts with regards to the suitability of FGC for South Africa and for children, as well as the current application of, and potential context and scope for the application of FGC as a South African justice intervention.
Semi-structured interviews were used as the data collection tool. Accordingly, experts from diverse disciplines, to wit social work, psychology, criminology, law, and education (and sub-speciality in FGC and restorative justice), were interviewed telephonically, face to face or via video chat. The sample was collected using purposive sampling through perusal of research articles and academic electronic sites, as well as snowball sampling whereby potential participants were identified.
The findings show that FGC is an ideal intervention within the South African criminal justice context, and more particularly for child justice. The inclusion of family was noted as specifically important in dealing with children, and within an Afrocentric, Ubuntu-laden, socio-cultural environment. Furthermore, the suitability of FGC to the South African child justice context was linked to victim support and inclusivity, reconciliation aims, cultural flexibility, and ability to support offenders yet hold them accountable without criminalisation.
Findings reiterated that FGC is inclusive of support persons, whilst Victim-Offender Mediation (VOM) is not. Resultantly, and with due consideration for the importance of support persons in child related interventions, the necessity of an amendment to the Child Justice Act 75 of 2008 (CJA) - pertaining specifically to VOM - is advocated. Provisions for the implementation of FGC in a child appropriate manner were recommended, namely, adequate preparation; age, needs, and context consideration; maintenance of safety and respect of all parties; and adequate facilitation.
The findings regarding the current application of FGC as a child justice intervention in South Africa evinced that it is rarely implemented due to a lack of funding and resources, hesitancy of criminal justice professionals, and a decrease in diversion referrals due to a lack of knowledge and poor performance of the South African Police Services (SAPS).
With the aim of extending and promoting FGC, findings noted the necessity for awareness and educational campaigns for both community and criminal justice persons; a multi-dimensional approach whereby various disciplines, societal sectors, government, and civil society work collaboratively; and lastly the importance of the launch of South African Restorative Justice Accreditation Board (SARJAB), an accreditation board for restorative justice practitioners was noted. Recommendations with regards to the findings were made with calls for advocation, action and further research. / Inhloso yalolu cwaningo ukubheka ukusebenza kwenqubo ye-family group conferencing (FGC) njengendlela yokungenelela ukusizana nezingane ezinqubuzana nomthetho. Kulandelwe inqubo ye-exploratory qualitative approach, ukuhlinzeka ngemibono yochwepheshe ngendlela ababona ngayo ukufaneleka kwe-FGC eNingizimu Afrika kanye nezingane, kanye nokusetshenziswa kwale nqubo manje, nokumumethwe yisimo kanye nokwendlaleka kwe-FGC njengenqubo yokusiza kwezomthetho nezinkantolo eNingizimu Afrika.
Kusetshenziswe ama-semi-structured interviews njengethuluzi lokuqoqa ulwazi. Ngakho-ke, ochwepheshe bemikhakha ehlukene, efana neye-social work, isayikholoji, i-criminology, umthetho nemfundo (umkhakhana kwi-FGC kanye nenqubo yokulungisa nokubuyisela kahle kwisimo kulabo abonelwe kwezobulungisa, kwenziwe ama-interview ngezingcingo, ukubhekana ubuso nobuso kanye nokwenza izingxoxo ngamavidiyo. Kuqokelelwe isampuli ngokusebenzisa i-purposive (ukufunda ama-atikili ezocwaningo kanye nama-sayiti esiakhademiki ngendlela ye-elektroniki) kanye nokwenza amasampuli ngendlela ye-snowball, lapho khona okwaphawulwa khona ababambi qhaza kucwaningo.
Okutholakele kukhombisa ukuthi inqubo ye-FGC yiyo elungile kwinqubo yezomthetho nezinkantolo zobugebengu eNingizimu Afrika, ikakhulukazi lapho kubhekwane nomthetho nezinkantolo nobulungisa maqondana nezingane. Ukubandakanywa komndeni kuqashelwa njengento ebalulekile ekubhekaneni nezingane, kanti futhi kwinqubo ebonelela indlela yobu-Afrika, indlela egxile kubuntu kanye nokubonelela amasiko endabuko yesintu. Kanti futhi okunye, ukufaneleka kwenqubo ye-FGC kwisimo seNingizimu Afrika sokubhekana nenqubo yomthetho yobulungisa maqondana nezingane, kuxhumene nokusekelana nabonelwe zingane ngendlela eyongamelayo, izinhloso zokubuyisana, ukuguquguquka kwezendabuko kanye nekhono lokusekela abonile, kodwa ngendlela yokuqikelela ukuthi izingane zibhekana nezenzo zazo ngaphandle kokuzibona njengezigebengu.
Lezi zinto ezitholakele ngocwaningo, ukuthi inqubo ye-FGC ibandakanya ukusekela abantu, kodwa inqubo yokuqikelela ukuthi kube nokubonisana nabonelwe ngenqubo ye-victim-offender mediation (VOM) ayikuboneleli lokhu. Ngenxa yalokhu, kanti futhi ngokubonelela ukubaluleka kokusekela abantu kwinqubo yokungenelela ukusizana nezingane, umcwaningi uphakamisa ukuthi kuchitshiyelwe umthetho wokubhekana nezinkantolo nezingane, umthetho we-Child Justice Act (CJA) 75 ka 2008 – oqondene nenqubo ye-VOM. Kunconywa izindlela zokusebenza nge-FGC ngendlela ebonelela izingane, ngokwenza amalungiselelo afanele; ukubonelela iminyaka yobudala, izidingo kanye nezimo; ukuqikelela ukuphepha kanye nenhlonipho yazo zonke izinhlangothi ezithintekayo, kanye nosizo ngokuxhumanisa.
Okutholakele maqondana nokusetshenziswa kwamanje kwenqubo ye-FGC njengendlela yokungenelela ukusizana nezingane kwinqubo yezomthetho nezinkantolo eNingizimu Afrika kuyinqubo engasetshenziswa ngokwanele ngenxa yokusweleka kwezimali neminye imithombo yosizo, ukungabaza kulabo ababhekene nenqubo yezinkantol o nobulungisa; kanye nokuncipha kwenqubo yokubonelela ezinye izindlela ezakhaya ngaphandle kokusebenzisa izinkantolo maqondana nezingane, ngenxa yokusweleka kolwazi, ukungasebenzi ngezinga elifanele kwenqubo yezamaphoyisa aseNingizimu Afrika, abe-South African Police Services (SAPS).
Ngenhloso yokunabisa kanye nokuqhubela phambili i-FGC, umcwaningi, uphawula isidingo sokuqwashisa kanye nemikhankaso yemfundo emiphakathini kanye nakubantu abasebenza ezinkantolo ezibhekana nobulungisa; inqubo enezinhlaka ezehlukahlukile, lapho kusetshenziswa khona imikhakha ehlukene, abantu besizwe, uhulumeni, izinhlangano zemiphakathi, ukuthi yonke le mikhakha isebenzisane; kanti okokugcina, ukusungula inhlangano yaseNingizimu Afrika ye-South African Restorative Justice Accredidation Board (SARJAB) ukuze abasebenza ngenqubo yobulungisa nokubuyisela okulungile kulabo abonelwe basebenzise yona. Izincomo maqondana nokutholakele kucwaningo kwenziwa ngokwenza isimemezelo sokugqugquzelela ukwenziwa kwenqubo, izinyathelo kanye nolunye ucwaningo. / Maikemisetso a patlisiso ena ya boithuto ke ho shebana le tshebediso ya seboka sa sehlopha sa lelapa (family group conferencing (FGC)) jwalo ka mohato ho toka ya ngwana bakeng sa bana ba iphumanang ba le kgahlano le molao. Ho latetswe katamelo ya phuputso ka boleng, ho fana ka lesedi mabapi le maikutlo a ditsebi hodima ho tshwaneleha ha FGC bakeng sa Afrika Borwa le bana ba yona, hammoho le tshebediso ya hajwale, le dikateng le bophara bo ka bang teng ba FGC jwalo ka mohato wa toka wa Afrika Borwa. Ho sebedisitswe diinthavu tse sa hlophiswang ka botlalo ho bokelletsa datha. Ka mokgwa oo, ditsebi ho tswa makaleng a fapaneng, a jwalo ka tshebeletso ya setjhaba, dithuto tsa kelello ya motho le mesebetsi ya yona, dithuto tsa botlokotsebe, molao le thuto (lekala le tlasana la FGC le toka ya puseletso), di ile tsa botswa dipotso ka mohala, mahlong kapa ka puisano ya vidiyo. Sampole e bokelleditswe ka mokgwa wa thero (purposive) (ho balwa ha dingolwa tsa dipatlisiso le diwebosaete tsa elektroniki tsa dithuto) hammoho le mokgwa wa disampole o bitswang snowball, moo teng bao e ka bang bankakarolo ba ileng ba hlwauwa.
Diphetho di supa hore FGC ke mohato o loketseng boemo ba Afrika Borwa ba toka ditlolong tsa molao, haholo bakeng sa toka baneng. Ho kenyelletswa ha lelapa ho bonwa ho le bohlokwa ho fetisisa tshebetsanong le bana, le tikolohong ya boAfrika, e kgannwang ke setso le bophelo ba ubuntu. Ho feta moo, ho tshwaneleha ha FGC ditabeng tsa toka ya bana Afrika Borwa ho hokahanngwa le tshebetso ya mahlasipa le kenyelletso, maikemisetso a tshwarelano, ho fetoha ha setso le bokgoni ba ho tshehetsa batlodi ba molao, empa ba ntse ba jariswa maikarabello ntle le ho ba etsa ditlokotsebe.
Diphetho di netefatsa hore FGC e kenyeletsa batho ba tshehetsang, ha puisano pakeng tsa lehlasipa le motlodi wa molao (VOM) ese jwalo. Ka lebaka leo, mme le ka ho nahanela bohlokwa ba batho ba fanang ka tshehetso mehatong e amanang le bana, mofuputsi o buelella ho fetolwa ha Molao wa Toka ya Bana (CJA) 75 ya 2008 – e amanang ka kotloloho le VOM. Ho kgothaletswa maemo a ho kenya FGC tshebetsong ka tsela e loketseng bana, ka boitokiso bo lekaneng; kamohelo ya dilemo, ditlhoko le dikateng; poloko ya tshireletseho le hlompho ya baamehi bohle; le tataiso e loketseng.
Diphetho tse mabapi le tshebediso ya hajwale ya FGC jwalo ka mohato wa toka baneng Afrika Borwa di supa hore hase hangata e sebediswang ka lebaka la tlhokeho ya tjhelete le disebediswa, qeyaqeyo hara ditsebi tsa toka botlokotsebeng, le phokotseho ya diphetiso ka lebaka la ho hloka tsebo le tshebetso e mpe lehlakoreng ya South African Police Services (SAPS). Ka maikemisetso a ho atolosa le ho phahamisa FGC, mofuputsi o lemosa tlhoko ya tsebo le matsholo a thuto bakeng sa setjhaba le batho ba sebetsang ka toka botlokotsebeng; katamelo ya makala a mangata moo makala a fapaneng, dikarolo tsa setjhaba, mmuso le setjhaba ba sebetsang mmoho; mme qetellong, bohlokwa ba ho theha Boto ya Toka ya Puseletso le Tlhwao ya Afrika Borwa (South African Restorative Justice Accreditation Board (SARJAB)) bakeng sa basebeletsi ba toka ya puseletso. Dikgothaletso tse mabapi le diphetho di etswa ho ntse ho kotjwa tshehetso, ketso le dipatlisiso tse eketsehileng. / Criminology and Security Science / M.A. (Criminology)
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