The mystery behind the origin of the pain and the difficulty to propose methodologies for its quantitative characterization fascinated philosophers (and then scientists) from the dawn of our modern society. Nowadays, studying patterns of information flow in mesoscale activity of brain networks is a valuable strategy to offer answers in computational neuroscience. In this paper, complex network analysis was performed on the time-varying brain functional connectomes of a rat model of persistent peripheral neuropathic pain, obtained by means of local field potential and spike train analysis. A wide range of topological network measures (14 in total, the code is publicly released at: https://github.com/biomedical-cybernetics/topological_measures_wide_analysis) was employed to quantitatively investigate the rewiring mechanisms of the brain regions responsible for development and upkeep of pain along time, from three hours to 16 days after nerve injury. The time trend (across the days) of each network measure was correlated with a behavioural test for rat pain, and surprisingly we found that the rewiring mechanisms associated with two local topological measure, the local-community-paradigm and the power-lawness, showed very high statistical correlations (higher than 0.9, being the maximum value 1) with the behavioural test. We also disclosed clear functional connectivity patterns that emerged in association with chronic pain in the primary somatosensory cortex (S1) and ventral posterolateral (VPL) nuclei of thalamus. This study represents a pioneering attempt to exploit network science models in order to elucidate the mechanisms of brain region re-wiring and engram formations that are associated with chronic pain in mammalians. We conclude that the local-community-paradigm is a model of complex network organization that triggers a local learning rule, which seems associated to processing, learning and memorization of chronic pain in the brain functional connectivity. This rule is based exclusively on the network topology, hence was named epitopological learning.

Purpose: The purpose of the thesis is to develop a framework for obtaining social acceptance in the establishment of greenfield projects within hard-to-abate industries by identifying key factors and activities related to the topic. Method: The research was based on an exploratory single-case study of a Swedish greenfield project. The study aimed to gain a nuanced understanding of factors and activities regarding various aspects of the topic. A qualitative approach was used to deepen knowledge and insights into the research gap. The empirical data was collected in three phases: through exploratory workshops, interviews with representatives from the local community, and interviews with representatives from the establishing company. Findings: We have identified several factors and activities that consist of componentfactors/activities that provide a more detailed description of each factor and activity. This identification of influential factors, coupled with the proposal of activities to attain social acceptance, provides project managers with a tangible framework to obtain social acceptance. Factors affecting social acceptance in greenfield projects are (1) Community relationship, (2) Project information, (3) Operational concerns related to the project, (4) Ripple effect concerns, (5) Regional growth, and (6) Sustainability. The key activities we have found to stimulate the factors successfully are (1) Collaborating with external parties, (2) Establishing a communication strategy, (3) Community segmentation, (4) Going above and beyond legal obligations, (5) Community engagement, (6) Create trust by genuineness, and (7) Allocate financial resources to community investments. Theoretical contribution: This study contributes to the literature by verifying that many of the factors identified by previous scholars also apply to greenfield projects within hard-to-abate industries. Even if empirical evidence does not explicitly state the same factors and activities, we have verified that they are closely related. Further on, our developed framework fills an identifiedresearch gap by offering a more comprehensive understanding of the connections between factors and activities influencing social acceptance. Managerial contribution The developed framework in this thesis is designed to guide managers through three critical phases in their work to obtain social acceptance. These phases are pre-launch, launch, and integration. The framework enables managers to identify needed capabilities and systematically address key factors influencing social acceptance. By utilizing this framework, managers can create value by mitigating risks such as operational setbacks, economic losses, reputational damage, opposition, social conflicts, and sabotage.

Consent form, persmission letter and declaration translated into Portuguese. Interview schedule translated into Makhua and Portuguese / Economically, Mozambique is one of the poorest countries globally. Given to its poor state, Mozambique remains environmentally deteriorated. Fortunately, the Mozambican government has embarked on environmental programmes as a strategy for ecological management. However, these strategies seem irrelevant due to ineffective implementation of such programmes. It lacks local community awareness, involvement and participation. The church lacks eco-theology as well as theology that can protect nature and people’s struggles. This study investigated the policies and their implementation towards environmental management in Mozambique. The study also discussed church’s role and proposed a comprehensive theology towards the environment in the city of Nampula. Nampula city is one of the busiest cities in the province and in the northern region of Mozambique due to its business attractions. This study was limited to the Union Baptist Church of Nampula. The data collection was based on two approaches, fieldwork and literature analysis. Fieldwork approach resulted in 20 Nampula citizens’ residents being interviewed. The finding showed that environmental crisis is a socio-economic, political and religious problem of concern. It also revealed that the citizens of Nampula face detrimental and environmental health impacts caused by a weak waste management policy. The incapacity of the implementation of waste management policy, deficiency in the enforcement of awareness and local people input contribute for ecological crisis, leading for water pollution and health problems. The ambiguity of making ecological regulations and resources available worsens ecological crisis. When such regulations are drafted and promulgated without local people’s participation, it may indicate that the law-makers exclude local knowledge about environment into the scientific debate. This can lead local people to resist and not participate even when they are called for. Hence, the research has shown that to make a dynamic ecological policy and an effective waste management, a combination of both top-down and bottom-up approaches are needed. A top-down approach guarantees constant framework while the bottom-up approach encourages local community involvement. In this study, the significance of local community involvement, church advocacy, and pressure in making waste management policy function constitute a key finding. Without active involvement of local people in planning, designing, implementing, monitoring, evaluating, and the decision-making process participation, the earth management may never take place. Therefore, the challenge remains for the government, the church, and the private sector to draw and define methods to attain economic development, protect ecological and civil society. / Christian Spirituality, Church History and Missiology / M. Th. (Missiology)

Consent form, persmission letter and declaration translated into Portuguese. Interview schedule translated into Makhua and Portuguese / Economically, Mozambique is one of the poorest countries globally. Given to its poor state, Mozambique remains environmentally deteriorated. Fortunately, the Mozambican government has embarked on environmental programmes as a strategy for ecological management. However, these strategies seem irrelevant due to ineffective implementation of such programmes. It lacks local community awareness, involvement and participation. The church lacks eco-theology as well as theology that can protect nature and people’s struggles. This study investigated the policies and their implementation towards environmental management in Mozambique. The study also discussed church’s role and proposed a comprehensive theology towards the environment in the city of Nampula. Nampula city is one of the busiest cities in the province and in the northern region of Mozambique due to its business attractions. This study was limited to the Union Baptist Church of Nampula. The data collection was based on two approaches, fieldwork and literature analysis. Fieldwork approach resulted in 20 Nampula citizens’ residents being interviewed. The finding showed that environmental crisis is a socio-economic, political and religious problem of concern. It also revealed that the citizens of Nampula face detrimental and environmental health impacts caused by a weak waste management policy. The incapacity of the implementation of waste management policy, deficiency in the enforcement of awareness and local people input contribute for ecological crisis, leading for water pollution and health problems. The ambiguity of making ecological regulations and resources available worsens ecological crisis. When such regulations are drafted and promulgated without local people’s participation, it may indicate that the law-makers exclude local knowledge about environment into the scientific debate. This can lead local people to resist and not participate even when they are called for. Hence, the research has shown that to make a dynamic ecological policy and an effective waste management, a combination of both top-down and bottom-up approaches are needed. A top-down approach guarantees constant framework while the bottom-up approach encourages local community involvement. In this study, the significance of local community involvement, church advocacy, and pressure in making waste management policy function constitute a key finding. Without active involvement of local people in planning, designing, implementing, monitoring, evaluating, and the decision-making process participation, the earth management may never take place. Therefore, the challenge remains for the government, the church, and the private sector to draw and define methods to attain economic development, protect ecological and civil society. / Christian Spirituality, Church History and Missiology / M. Th. (Missiology)

Syfte: Syftet med denna studie är att undersöka vilken betydelse social påverkan upplevs ha i förebyggande av avvikande beteende och våldsutövning samt att diskutera hur Fittjabors förhållningssätt till och erfarenheter av preventiv vuxenroll och kollektiv självförmåga under perioden 1971–2020 kan förstås teoretiskt. Teori och metod: Den teoretiska referensramen utgörs av teorin om kollektiv självförmåga med fokus på social påverkan och teorin om sociala band med fokus på vardagsanknytning. Datainsamlingsmetoden utgörs av semi-strukturerade djupintervjuer med tio vuxna Fittjabor. Resultat och analys: Informanterna redogör för upplevda svårigheter men även för vikten av att utöva social påverkan vid förekomsten av avvikande och kriminella beteenden hos unga män i Fittja. De anser att vuxna lokalbor bör ha en grundläggande preventiv roll i förhållande till unga män i området. För att social påverkan ska kunna fungera brottspreventivt krävs enligt informanternas upplevelser att relationer mellan Fittjaborna stärks, att boende och verksamma aktörer i Fittja samverkar, att vuxna (både lokalbor och aktörer) bygger relationer till unga män i området samt att preventiva insatser sätts in tidigt. Vuxna Fittjabor har av informanterna med åren upplevts utöva allt mindre social påverkan och särskilt undvikit subgrupper av unga män, det vill säga unga män med tydlig koppling till en kriminell livsstil. Detta har i analysen diskuterats som en eventuell delförklaring till varför unga mäns beteenden under 2010-talet och 2020 upplevs ha nått en nivå som är svår att reglera med social påverkan. Analysen har vidare framhållit att social påverkan är ett beteende som vuxna lokalbor behöver träna sig själva i att utöva och unga män tränas i att motta, men även att det behöver utövas kontinuerligt och riktas mot samtliga unga män för att förebygga bildandet av subgrupper som frikopplar sig från den konforma samhällsordningen och lokalbefolkningens påverkan. / Aim: This study aims to investigate the perceived significance of social influence in deviant behavior and community violence prevention and to discuss how Fittja resident’s perceptions of pre­ventive adult roles and collective efficacy during 1971–2020 can be understood theoreti­cally.   Theory and method: The theoretical framework consist of collective efficacy theory, focusing on social influence and social bonds theory, focusing on everyday attachment. Data was collected by using semi-structured in-depth interviews with ten adult Fittja residents. Results and analysis: The informants report on perceived difficulties but also on the importance of exercising social influence towards young men with deviant and criminal behavior in Fittja. They believe that local adults should have a basic preventive role in relation to young men in the area. According to the informants, certain measurements need to be taken to obtain crime prevention effects from social influence: a) relations between Fittja residents need to be strengthened, b) collaboration between residents and local actors in Fittja needs to be established, c) adults (both residents and local actors) need to build relationships with young men in the area and d) preventive measures need to be taken early. Adult residents have according to the informants over the years been perceived to exert less and less social influence and especially avoid subgroups of young men, meaning young men with a clear connection to a criminal lifestyle. The analysis shows that this could be a possible partial explanation for why young men’s behavior during the 2010s and 2020 is perceived to have reached a level that is difficult to regulate with social influence. The analysis argues that social influence is a behavior that adult residents need to train themselves in exercising and young men trained in receiving, but also that social influence needs to be exercised continuously and directed at all young men to prevent the formation of subgroups that disconnect from conformity and the influence of the local population. / Populärvetenskaplig sammanfattning  Denna studie undersöker vilken betydelse social påverkan upplevs ha inom lokalsamhällen. Studien lyfter frågan huruvida boende i Fittja har reagerat på inkorrekta och kriminella beteenden hos unga män i området och om upplevs kunna vara en metod för förebyggande av avvikande och mindre kriminella beteenden samt på längre sikt våldsutövning i form av skjutvapenvåld. Tio vuxna Fittjabor har intervjuats om synen på sin egen roll i förebyggande av ungdomskriminalitet i området samt om upplevelser av hur de och andra Fittjabor har utövat social påverkan under perioden 1971–2020. Studien utgår från de teoretiska perspektiven social påverkan och vardagsanknytning som hämtats och modifierats ur teorin om kollektiv självförmåga och teorin om sociala band. De teoretiska perspektiven har integrerats med grund i idén om att när vuxna i lokalsamhällen har en god relation och dialog med unga män i området, så underlättas möjligheten att tillrättavisa dem om de skulle uppföra sig på ett avvikande eller mindre kriminellt sätt. Den framåt­blickande idén med perspektiven ifråga är att kontinuerlig dialogföring, relationsbyggande och tillrättavisning av unga män bryter inkorrekta och kriminella beteenden i ett tidigt skede och förebygger att beteendena utvecklas till grövre sådana, såsom exempelvis våldsbrott.  Resultatet och analysen visar att informanterna tycker att det är svårt att utöva social påverkan mot unga män som beter sig inkorrekt och kriminellt, men ändå anser att det är viktigt att göra det samt att vuxna har en viktig roll i denna fråga. De har även en upplevelse av att vuxna lokalbor behöver bygga relationer med varandra och med unga män samt samarbeta med olika aktörer i Fittja för att kunna förebygga ungdomsbrottslighet. Framförallt anser de att detta behöver göras medan unga män fortfarande är pojkar. Vuxna lokalbor i Fittja upplevs enligt informanterna ha utövat allt mindre social påverkan genom åren och särskilt undvikit unga män med lite stökigare och kriminella beteenden jämfört med mer skötsamma unga män från området. I analysen diskuteras det att detta skulle kunna vara en delförklaring till den upplevda förvärringen av unga mäns beteenden under 2010-talet och år 2020 och varför social påverkan under dessa senare tider flera gånger inte upplevs ha en inverkan på deras beteenden. Analysen påvisar att social påverkan är ett beteende som vuxna lokalbor behöver träna sig själva i att utöva och unga män tränas i att motta. Det konstateras vidare att social påverkan behöver utövas kontinuerligt och riktas mot samtliga unga män för att inte tillåta bildandet av mindre grupper av unga män som lever en kriminell livsstil och som lokalbefolkningen sedan inte kan hantera.

Text in English with abstracts and keywords in English, Sepedi, isiXhosa and isiZulu / Protected areas in South Africa are often surrounded by impoverished communities. Biodiversity must be conserved while improving community wellbeing. An increased understanding of key influences on pro-conservation attitudes and behaviour is essential for the future of successful conservation and the creation of realistic solutions for poor communities. Knowledge gaps exist regarding intangible benefits and losses, as well as the relationship between benefits, losses and pro-conservation attitudes and behaviour. Furthermore, there are less qualitative studies in this field than quantitative, nor are there many that include the perspective of park staff. This research followed a novel comparative multiple-method qualitative approach, using contrasting case studies and borrowing from grounded theory. Three nature reserves were selected, each involving two constituencies – (i) the local community and (ii) protected area staff. Individual interviews, focus group interviews, mapping, and adapted nominal grouping technique were used to collect data. The data were first analysed question-by-question for each case study, followed by cross-case analysis which resulted in meta-themes for each research objective. In each case study, benefits and losses were ranked to indicate their level of importance. Key tangible benefits were employment, access to natural resources and support for schools. Intangible benefits drew less focus, but comprise key influences, such as visiting the park, environmental education, information dissemination, and involvement. These benefits emerged again as aspects that would drew less focus, but comprise key influences, such as visiting the park, environmental education, information dissemination, and involvement. These benefits emerged again as aspects that would improve future positivity if more of each could be provided. Key losses were lack of/limited access to the reserve as visitors, insufficient employment, fear of wild animals and lack of involvement/interaction. Findings indicate that communities have a range of responsibilities towards the reserve (some of which are self-imposed), and a strong sense of custodianship. Exclusion from responsibility led to negative attitudes. Good relationships resulted in fewer poaching incidents, although locals are hesitant to report subsistence poaching. Areas of non-alignment between the perceptions of both constituencies highlight areas for rectification, such as parks acknowledging the losses perceived by communities; knowing which benefits are most important to communities; and highlighting benefits not mentioned by communities. The meta-themes were used to construct a data-derived ‘Theory of Influences on Pro-conservation Attitudes and Behaviour’, which indicates how relationship is shaped by benefits, losses, detractors and facilitators; and includes solutions to increase positive attitudes. To drive practical application of the theory, recommendations for park managers and local communities are provided. Finally, this study was integrated with existing literature to develop the ‘People-Parks Win-Win Framework’ – a comprehensive representation of the influences on people-park relationships – which has not been done before. The study makes methodological, theoretical and practical contributions. Its findings can facilitate people-park win-wins, aiding both biodiversity conservation and community wellbeing. / Mafelo ao a šireleditšwego ka Afrika Borwa gantši a dikaneditšwe ke ditšhaba tšeo di hlokago. Diphedi tšeo di fapafapanego di swanetše go babalelwa mola ka go le lengwe re kaonafatša go phela gabotse ga ditšhaba. Kwešišo ye e oketšegilego ya dilo tše bohlokwa tše di huetšago maikutlo ao a thekgago pabalelo ya diphedi le maitshwaro e bohlokwa go bokamoso bja pabalelo ye e atlegilego le go hloma ditharollo tše di kwagalago go ditšhaba tše di hlokago. Tlhokego ya tsebo e gona mabapi le dikholego le ditahlegelo tšeo di sa bonagalego, gammogo le kamano magareng ga dikholego, ditahlegelo le maikutlo ao a thekgago pabalelo ya diphedi le maitshwaro. Godimo ga fao, go na le dinyakišišo tše mmalwa ka ga boleng ka mo lefapheng le go fetwa ke dinyakišišo ka ga bontši, ebile ga go na le tše ntši tšeo di akaretšago maikutlo a bašomi ba ka dirapeng tša diphoofolo. Dinyakišišo tše di latetše mokgwa wa papetšo wa mekgwa ye mentši ya dinyakišišo ka ga boleng, ka go šomiša dinyakišišo tša seemo tšeo di thulanago le go adima go teori yeo e tlogago e theilwe ka mabaka. Mafelo a pabalelo ya diphedi a mararo a kgethilwe, le lengwe le le lengwe le akaretša bakgathatema ba babedi ka go lona – (i) setšhaba sa kgauswi le (ii) bašomi ba lefelo leo le šireleditšwego. Batho ka o tee ka o tee ba ile ba botšišwa dipotšišo, dihlopha tše di nepišitšwego le tšona di ile tša botšišwa dipotšišo, go hlaola, le mokgwa wo o fetošitšwego wa go hlopha ka maina di šomišitšwe go kgoboketša tshedimošo. Tshedimošo e thomile ka go sekasekwa go ya ka potšišo ye e botšišitšwego go dinyakišišo tša seemo, gwa latela tshekatsheko ya dinyakišišo tše di fapafapanego yeo e feleleditšego ka merero ye megolo go maikemišetšo a mangwe le a mangwe a dinyakišišo. Ka go dinyakišišo tše dingwe le tše dingwe tša seemo, dikholego le ditahlegelo di ile tša bewa ka maemo go laetša maemo a bohlokwa bja tšona. Dikholego tše bohlokwa tšeo di bonagalago di ile tša dirišwa, gwa ba le phihlelelo go methopo ya tlhago le thekgo ya dikolo. Dikholego tšeo di sa bonagalego di ile tša ba le šedi ye nnyane, eupša tša ba le dikhuetšo tše bohlokwa, tša go swana le go etela serapeng sa diphoofolo, thuto ya tikologo, go phatlalatša tshedimošo, le go kgatha tema. Dikholego tše di tšweletše gape bjalo ka dikokwane tšeo di tlago kaonafatša maikutlo a makaone a ka moso ge e le gore tše ntši tša tšona di tla abja. Ditahlegelo tše bohlokwa e bakilwe ke tlhokego ya phihlelelo/phihlelelo ye nnyane ya go tsena ka dirapeng tša diphoofolo ka baeti, tlhokego ya mešomo, go tšhaba diphoofolo tša lešoka le tlhokego ya go kgatha tema/tirišano. Dikutollo di laetša gore ditšhaba di na le maikarabelo a mehutahuta go dirapa tša diphoofolo (a mangwe maikarabelo ke a go ithaopa ga setšhaba), le maikutlo ao a tiilego a go di hlokomela. Go se akaretše ditšhaba go maikarabelo a go feleleditše ka maikutlo ao a sego a loka. Dikamano tše botse di feleleditše ka ditiragalo tše mmalwa tša go bolaya diphoofolo ke bao ba nyakago manaka a tšona, le ge e le gore badudi ba dikadika go bega go bolaya diphoofolo ke bao ba inyakelago nama ya tšona. Makala a go se sepelelane magareng ga maikutlo a bakgathatema ka bobedi a laetša fao go swanatšego go phošollwa gona, go swana le ge dirapa tša diphoofolo di dumela ditahlegelo tšeo di bonwago ke ditšhaba; di tseba gore ke dikholego dife tše di lego bohlokwa kudu go ditšhaba; le go laetša dikholego tše di sego tša bolelwa ke ditšhaba. Mereo ye megolo e ile ya šomišwa go hlama ‘Teori ya dikhuetšo ye e tšwago tshedimošong ka ga Maikutlo le Maitshwaro ao a Thekgago Pabalelo ya diphedi’, yeo e laetšago ka fao kamano e bopšago ke dikholego, ditahlegelo, disenyi le basepediši; ebile e akaretšago ditharollo tša go oketša maikutlo a makaone. Go tšwetša pele tirišo ye e phathagatšwago ya teori ye, balaodi ba dirapa tša diphoofolo le ditšhaba ba ile ba fiwa ditšhišinyo. Mafelelong, dinyakišišo tše di ile tša tsenywa ka gare ga dingwalwa tšeo di lego gona ka nepo ya go hlama ‘Melawanatheo ya Dirapa tša Diphoofolo tša go Thekgwa ke Batho tšeo di Holago Bohle’ – e lego kemedi ye e akaretšago bohle ka ga dikhuetšo tša dikamano tša dirapa tša diphoofolo tša go thekgwa ke batho – e lego seo se sego sa ka sa dirwa mo nakong ye e fetilego. Dinyakišišo tše tsenya letsogo ka ga mekgwa, teori le tirišo. Dikutollo tša tšona di ka nolofatša kholego ya bohle go dirapa tša diphoofolo tša go thekgwa ke batho, tša thuša bobedi pabalelo ya diphedi tšeo di fapafapanego le go phela gabotse ga setšhaba. / Imimandla ekhuselekileyo eMzantsi Afrika ikholisa ukungqongwa yimiphakathi ehluphekileyo. Indalo esingqongileyo kufuneka ilondolozwe lo gama kuphuculwa intlalontle yoluntu. Kubaluleke kakhulu ukwanda kokuqonda imiba enefuthe kwiindlela zokucinga nokuziphatha malunga nolondolozo lwendalo ukuze kubekho impumelelo ekulondolozeni indalo, kudaleke nezisombululo ezisebenzayo kwimiphakathi ehluphekileyo. Kukho izikhewu kulwazi olumalunga noncedo nelahleko, kwanolwalamano phakathi koncedo, ilahleko neendlela zokucinga nokuziphatha. Ngaphaya koko, zimbalwa izifundo ezingqiyame kakhulu kwingxoxo nengcaciso kunezifundo ezingqiyame kumanani, kwaye zimbalwa eziqwalasela izimvo zabasebenzi bamaziko ekugcinwa kuwo indalo. Olu phando lunesimbo esitsha esiqhutywa ngokuthelekisa iindlela zophando eziliqela, kusetyenziswa izifundo ezisekelwe kumava neengcingane/iithiyori ezaziwayo. Kukhethwe amaziko endalo amathathu apho kubandakanywe amacandelo amabini kwiziko ngalinye – (i) uluntu lwendawo kunye (ii) nabaqeshwa bommandla okhuselweyo. Ulwazi okanye idatha luqokelelwe ngezi ndlela zilandelayo: Kwaqhutywa udliwano ndlebe nabantu bengabanye, bengamaqela ekugxininiswe kuwo, kwalandeliswa ngokuthelekisa okuqikelelweyo nokwenzekileyo kunye nokudibanisa amaqela ukuze axukushe imiba ekuphandwa ngayo. Iinkcukacha zolwazi eziqokelelweyo zahlalutywa ngokuthi kuqwalaselwe iimpendulo zombuzo ngamnye kule yemizekelo yamava omntu ngamnye, kwalandeliswa ngokuthelekisa iimeko namava abantu ngabantu, nto leyo eyaveza imixholo ebanzi kwinjongo nganye yesifundo sophando. Kwisifundo samava ngasinye kwalandelelaniswa uncedo nelahleko ngokokubaluleka kwazo. Izinto eziluncedo ezaqwalaselwayo yaba yimpangelo, ukufikelela kwimithombo yendalo nenkxaso yezikolo. Uncedo olungabambekiyo zange luqwalaselwe ngokungamandla kodwa lunefuthe eliphambili njengokutyelela amaziko endalo, ukufundiswa ngokusingqongileyo, ukusasazwa kolwazi nokuthatha inxaxheba. Ezi ndidi zoncedo zaphinda zavela njengamanqanaba aya kuphucula ukuzijonga ngethemba izinto xa kunokwenziwa ukuba zibe khona. Ilahleko yaba kukunqongophala kwendlela yokufikelela kwiziko njengeendwendwe, ukunqaba kwamathuba empangelo, ukoyika izilo zasendle nokungabikho kwamathuba okuthatha inxaxheba. Okufunyanisiweyo kudiza ukuba uluntu lunoxanduva oluziindidi ezahlukeneyo kwiziko (olunye uxanduva bazinike ngokwabo), kwaye luzibona lungabagcini bendawo. Ukunganikwa uxanduva kwakhokelela ekucingeni gwenxa. Intsebenziswano yakhokelela ekuncipheni kweziganeko zokuzingela ngokungekho mthethweni, nangona abahlali bendawo bemathidala ukuxela abantu abazingelela ukuzondla. Iindawo zokuhlabana kwezimvo zamacala omabini zidulisa amanqanaba afanele ukulungiswa, njengokuba amaziko endalo ayiqonde imeko ebonwa njengelahleko luluntu lwendawo; aqonde nokuba zeziphi izinto ezibalulekileyo nezibonwa njengoncedo luluntu; acacise nezinto eziluncedo ezingabalulwanga luluntu lwendawo. Imixholo ebanzi (meta-themes) yasetyenziselwa ukuqweba ‘Ingcingane Yefuthe Elenzeka Kwiimbono Nokuziphatha’ (‘Theory of Influences on Pro-conservation Attitudes and Behaviour’), nebonakalisa ukuba izinto eziluncedo, ilahleko, iziphazamiso nabaququzeleli zilubumba njani ulwalamano. Kwakhona, le ngcingane iquka izisombululo zokwandisa iingcinga ezintle. Kunikwe iingcebiso kubaphathi beziko lendalo nakuluntu lwendawo ukuze kuphuhliswe iindlela ezibonakalayo zokusebenzisa le ngcingane. Okokugqibela, esi sifundo sixutywe noncwadi oselukho ngenjongo yokuphuhlisa ‘Isakhelo Sempumelelo Yentsebenziswano Kuluntu Namaziko Endalo’ (‘People-Parks Win-Win Framework’) – lo ngumbhalo oveza ifuthe lentsebenziswano yoluntu namaziko endalo – nto leyo ingazange ibekho ngaphambili. Esi sifundo sifaka igxalaba ngobuchule, ngengcingane nangomsebenzi ophathekayo. Okufunyaniswe apha kunakho ukudala impumelelo kwintsebenziswano yokuntu namaziko endalo, sincede ulondolozo lwendalo nentlalontle yoluntu. / Izindawo ezivikelekile eNingizimu Afrika kaningi zihaqwe yimiphakathi entulayo. Izinto ezahlukahlukene eziphilayo kufanele zilondolozwe kanti ngakolunye uhlangothi sibe sesifafaza ivangeli lempilo ephephile emiphakathini. Ulwazi oluningi lwemithelela esemqoka emayelana nommoya kanye nemikhuba yokulondoloza kwemvelo kubalulekile kwikusasa lokwakha uhlelo olluyimpumelelo lokulondoloza kwemvelo kanye nokwakha amasu empilo yangempela okusiza imiphakathi edla imbuya ngothi. Kukhona ukwedlulana okumayelana nezinzuzo ezingabonakali ngamehlo kanye nokulahlekelwa, kanye nobudlelwano obuphakathi kwezinzuzo, kokulahlekelwa kanye nemmoya kanye nemikhuba ehlose ukulondoloza imvelo. Ngaphezu kwalokho, kunezifundo ezincane zocwaningo olugxile kwizingxoxo kulo mkhakha, uma seziqhathaniswa nezifundo zocwaningo olugxile kumanani, kanti kunjalo-nje izifundo zocwaningo eziningi azixubi umqondo wabasebenzi. Lolu cwaningo luye lwalandela indlela embaxaningi yokuqhathanisa egxile kwizingxoxo, ngokusebenzisa izifundo zocwaningolotho eziphikisanayo futhi ziye zaqhubeka nokuboleka amasu kwimiqondo egxilile. . Kuye kwakhethwa iziqiwu zokulonda izilwane ezintathu, esinye nesinye isiqiwu sinezakhamuzi zendawo – (i) umphakathi oyizakhamuzi kanye (ii) nendawo evikelekile yabasebenzi. Kuye kwasetshenziswa izinhlelo zenhlolovo yomuntu ngamunye, ukumepha, kanye nezindlela zemibuzo eshicilelwe zemibono yamaqembu, konke lokhu kuye kwasetshenziswa ukuqoqa idatha. Okokuqala idatha iye yahlaziywa ngokwemibuzo ngamunye kolunye nolunye ucwaningolotho, okuye kwalandelwa yindlela yokuhlaziya eyaziwa phecelezi ngecross-case analysis okuyindlela edale ukuba kube nezindikimba ezibizwa ngemeta-themes zenhloso enye nenye yocwaningo. Kolunye nolunye ucwaningo, izinzuzo kanye nokulahlekelwa kuye kwabekwa ngokulandelana ukuze kuvezwe amazing okubaluleka. Izinzuzo ezisemqoka eziphathekayo kuye kwaba ukusebenza, ukwazi ukuthola imithombo yemvelo kanye nokuxhaswa kwezikole. Izinzuzo ezingaphathekiyo akugxilwanga kakhulu kuzo, kodwa nazo ziqukethe imithelela esemqoka, enjengokuvakashela izindawo zokungcebeleka, ukuhlinzekwa ngemfundo yezemvelo, ukusakazwa kolwazi kanye nokubandakanyeka. Lezi zinzuzo ziye zavela futhi njengezinto ezizothuthukisa ikusasa eliqhakazile uma ngabe konke lokhu kuyalandelwa. Ukulahlekelwa okuphawulekayo kuye kwaba ukusweleka/ukufinyeleleka kancane kwezivakashi esiqiwini sezilwane, ukuqashwa kwabasebenzi benani eliphansi, ukwesaba izilwane zasendle kanye nezinga lokusweleka kokubandakanyeka/nokungahlangani. Ulwazi olutholakele luveza ukuthi imiphakathi inezindima eziningi okufanele iziidlale kwiziqiwu ezilondoloza imvelo (ezinye izindima yilezo ezizibeke phezu kwamahlombe omphakathi) kanye nokuba nesasasa lokunakekela imvelo. Kanti ukungabandakanywa komphakathi kuye kwaholela ekutheni umphakathi ube nommoya ongemuhle kulezi ziqiwu. Ubudlelwano obuhle buye baholela ekutheni kube nenani eliphansi lezehlakalo zokubulawa kwezilwane, yize abantu bezindawo ezisondelene neziqiwu beba nokuthandabuza uma kufanele babike izehlakalo zokubulawa kwezilwane. Ukungasebenzisani phakathi kwezinhlanga ezimbili, izakhamuzi kanye namalungu eziqiwu zezilwane kuveza amaphutha okufanele alungiswe, anjengokuthi iziqiwu lezi zibe nolwazi ngokulahlekelwa komphakathi; zazi ukuthi ngiziphi izinzuzo ezibalulekile emphakathini; futhi ziveze izinzuzo ezingavezwanga wumphakathi. Izinhlaka phecelezi ezingama meta-themes zisetshenzisiwe ukwakha ithiyori esuselwe kwidatha, phecelezi ‘Theory of Influences on Pro-conservation Attitudes and Behaviour’, okuveza indlela ubudlelwano obakhiwa ngayo yizinzuzo, ukulahlekelwa, yizihibhe kanye nabancedisi; kanti lokhu kuxuba izixazululo eziqonde ukwengeza ummoya omuhle. Ukuze kusetshenziswe imiqondo ngendlela ebonakalayo , kuye kwalandelwa izincomo zabaphathi beziqiwi kanye nezakhamuzi eziseduze neziqiwu. Okokugcina, lolu cwaningo luye lwahlanganiswa nombhalo wobuciko obevele ukhona ukwakha phecelezi ‘People-Parks Win-Win Framework’ – uhlelo olubanzi oluxuba zonke izinhlaka olunemithelela yemibono yezinhlelo zobudlelwano babantu kanye neziqiwu zezilwane – okuyinto engakaze yenziwe ngaphambilini. Ucwaningo luye lwaba negalelo kwindlela yokucwaningo (methodological), kwimiqondo kanye namagalelo abonakalayo. Okutholwe wucwaningo kunganceda ukuhlela uhlelo lapho kuzuza abantu kanye neziqiwu, lokhu kunganceda zombili izinhlaka ukulondolozwa ephilayo ehlukahlukene kanti futhi kungadala inhlalakahle emphakathini. / Environmental Sciences / Ph. D. (Environmental Management)