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)

Abstracts in English, Afrikaans, Zulu and Arabic / The Middle East has a rising demand for public relations (PR) professionals because many of the oil-producing countries in the region are implementing radical transformational strategies to develop their non-oil sectors to safeguard future generations. PR professionals in the region are challenged by volatile environments in which there are on-going conflicts and wars. However, PR in the Middle East is key to engagement in its complex social, economic and political climate. Information and communication technology has captured the attention of organisations in the Middle East, by contributing to the evolution of PR practices from monologue to dialogue and from control to engagement. Against this background, the study explored critical PR and PR activism in the Middle East. Critical PR radically changes the traditional approach of PR, from asking how it can assist organisations to be more efficient, to asking what its role is in society? It advocates that the PR professional act as the facilitator of debate, dialogue and even dissent, and to encourage public input, thereby influencing public policies to develop long-term, transformational programmes that benefit society. This study explored the theoretical characteristics of critical PR elements and the principles of online organisation–public relationships. These characteristics and principles were further explored and measured by a quantitative self-administered web-based survey and one-on-one interviews with PR professionals in the Middle East Public Relations Association and from leading listed Middle Eastern organisations. / Die Midde-Ooste het 'n toenemende behoefte aan professionele persone in die gebied van openbare betrekkinge en PR. Baie van die olieproduserende lande in die streek implementeer radikale transformasiestrategieë om hul nie-oliesektore te ontwikkel en om so toekomstige geslagte te beveilig. Professionele PR-personeel in die streek het groot uitdagings in die vorm van vlugtige veranderinge in die verskillende gebiede waarin konflikte en oorloë alomteenwoordig is. Openbare betrekkinge in die Midde-Ooste is egter die sleutel om die verskillende partye te kan bereik en betrek, weens die komplekse sosiale, ekonomiese en politieke klimaat. Inligting- en kommunikasietegnologie het die aandag van organisasies in die Midde-Ooste gevang weens hulle bydrae tot die evolusie van PR-praktyke, van monoloog tot dialoog, en van beheer tot betrokkenheid. Dit is teen hierdie agtergrond dat die studie kritiese openbare betrekkinge en openbare betrekkings aktivisme in die Midde-Ooste ondersoek. Kritieke openbare betrekkinge verander die tradisionele benadering van openbare betrekkinge radikaal. Dit stel vrae: hoe kan dit organisasies help om meer doeltreffend te wees, en watter rol kan dit in die samelewing speel? Dit bepleit dat die professionele PR-praktisyn as fasiliteerder vir debat, dialoog en selfs verdeeldheid kan optree, sowel as openbare bydrag aan te moedig. Sodoende kan hy of sy openbare beleid beïnvloed om langtermyn transformasieprogramme, wat die samelewing bevoordeel, te ontwikkel. Hierdie studie het die teoretiese eienskappe van kritiese openbarebetrekkingselemente en die beginsels van aanlyn-organisasies se openbare betrekkingspraktyk ondersoek. Hierdie eienskappe en beginsels is verder ondersoek en gemeet aan die hand van 'n kwantitatiewe, self-geadministreerde web-gebaseerde opname en deur persoonlike onderhoude met professionele PR-persone in die Middle East Public Relations Association en toonaangewende en genoteerde Midde-Oosterse organisasies. / IMpumalanga Ephakathi inesidingo esikhulayo sochwepheshe bezobudlelwano bomphakathi ngoba amazwe amaningi akhiqiza uwoyela esifundeni asebenzisa amasu amakhulu ezinguquko ukuze athuthukise imikhakha yawo engenawo uwoyela ukuvikela izizukulwane ezizayo. Ochwepheshe bezobudlelwano bomphakathi esifundeni babhekene nenselele yezimo eziguquguqukayo lapho kukhona izingxabano nezimpi eziqhubekayo. Nokho, ubudlelwano bomphakathi eMpumalanga Ephakathi buyinto esemqoka ekubhekanani nesimo sawo senhlalo esiyinkimbinkimbi, nasesimweni sezomnotho nesezombusazwe. Ubuchwepheshe bolwazi nobezokuxhumana buye badonsa ukunaka kwezinhlangano eziseMpumalanga Ephakathi, ngokufaka isandla ekuguqukeni kwemikhuba ye-PR isuke ekubeni imiyalelo iye ekubeni ingxoxo nasekulawuleni iye ekubambisaneni. Ngokumelene nalesi sizinda, ucwaningo luhlole ubudlelwane obubucayi bomphakathi kanye nentshisekelo yobudlelwano bomphakathi eMpumalanga Ephakathi. Ubudlelwano bomphakathi obucayi buguqula kakhulu indlela yokwenza yendabuko yobudlelwano bomphakathi, kusukela ekubuzeni ukuthi bungazisiza kanjani izinhlangano ukuba zisebenze kahle, kuya ekubuzeni ukuthi iyiphi indima yabo emphakathini. Igcizelela ukuthi ochwepheshe bezobudlelwano bomphakathi basebenze njengomxazululi wempikiswano, izingxoxo ngisho nokungavumelani, futhi bakhuthaze nomphakathi ukuba ubambe iqhaza, ngaleyo ndlela bathonye izinqubomgomo zomphakathi zokuthuthukisa izinhlelo zesikhathi eside, zezinguquko ezizuzisa umphakathi. Lolu cwaningo luhlole izici zemibono yezinto ezibucayi zobudlelwano bomphakathi kanye nemigomo yenhlangano eku-inthanethi-ubudlelwano bomphakathi. Lezi zimpawu kanye nemigomo yahlolisiswa kakhudlwana futhi yalinganiswa ngenhlolovo esuselwa kuwebhu esebenza ngobuningi kanye nokuxoxisana nomuntu ngamunye nochwepheshe bezobudlelwano nomphakathi Enhlanganweni Yobudlelwano Bomphakathi YaseMpumalanga Ephakathi kanye nasezinhlanganweni ezihamba phambili ezisohlwini lwaseMpumalanga Emaphakathi. / Communication Science / M. Communication Sc. (Organisational Communication)

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)