The purpose of this study was to describe the perceptions of nurse educators in Limpopo Province regarding their empowerment. The researcher conducted a quantitative descriptive-correlative research design to describe the perceptions of nurse educators in Limpopo Province regarding their empowerment. Laschinger's Integrated Model of Nurse/Patient Empowerment deduced from Kanter's Theory of Structural Power in organisations and Spreitzer's Psychological Empowerment Theory guided the construction of the data collection instrument. Data collection was carried out using a self-designed structured questionnaire. The population comprised all nurse educators in Nursing Education Institutions in Limpopo Province. The Ethics Committee of the Department of Health in Limpopo Province granted permission to conduct the research in the Limpopo Province. Non-probability convenience sampling was applied to obtain the participant sample for the study. The study shed light on important aspects of nurse educators' perception of their empowerment. The findings demonstrated that nurse educators perceived the concept of empowerment differently. The most incorrect perception of empowerment was that empowerment entailed paternalism rather than democratic (n=73; f=43;58.9%) and that it involved alienation rather than being inclusive, also at 58.9%. The total average scores were of concern to the researcher. The results of respondents' experience of structural empowerment varied as only 0.9%(f=1) did not indicate whether they agreed or disagreed that structural empowerment existed at the NEIs. 40.4% (f=44) indicated/agreed to have experienced psychological empowerment while 57.8% (f=63) have not experienced psychological empowerment. The findings related to association amongst the constructs indicated that gender was not associated with structural empowerment as well as psychological empowerment (p-value less than 0.05). There was no association between the highest qualification and structural empowerment (50.5% (f=55). However, 57% (f=63) agreed that there was an association between the highest qualification and psychological empowerment of respondents. The respondents disagreed that years of teaching experience (50.5% (f=55) was associated with structural empowerment, while 48.6% (f=53) believed it existed. The respondents indicated that no association existed between the campus they were placed at and structural empowerment (50.9% (f=55) while 57.8% (f=62) agreed that the campus placement was associated with structural empowerment as well as being associated with psychological empowerment at 56.5% (f=61). The discipline in which the nurse educators were teaching was not associated with either their structural empowerment (p=843 more than p=0.05) or their psychological empowerment at p=0.955 more than p=0.005). The respondents agreed that the discipline they taught was associated with their psychological empowerment at 55.9% (f=57); however, no statistically significant association existed at p-value 0.665 more than p-value 0.005. As the results indicated, the concept of empowerment yielded various perceptions of nurse educators. The results demonstrated the necessity to develop empowerment programmes for nurse educators at the NEIs. / Maikemišetso a dinyakišiso tše e be e le go hlalosa maikutlo a bafahluši ba baoki mo Profentshing ya Limpopo mabapi le ka fao ba boning matlafatšo ya bona. Go šomišitšwe motheo was hlaloso-kamano go hwetša maikutlo a mafahluši ba baoki. Dinyakišišo di be di ithekgilwe ka kgopolo-kgolo ya Laschinger ya matlafatšo ya balwetši, a e tsere go tšwa kgopolong-kgolo ya Kanter ya matlafatšo mo mešomong le matlafatšo ya megopolo ya go ngwalwa ke Spreitzer. Dikgopolo-kgolo tše di šomišitšwe go aga/dira gore monyakišiši a kgone go hwetša maikutlo a mafahloši ba baoki mo kholetšheng ya baoki. Dinyakišišo tše di itheilwe godimo ga mafahloši ba baoki ka moka mo kholetšheng ya baoki ya profense ya Limpopo. Komiti ya maitshwaro a mabotse mo Lefapheng la Maphelo e file monyakišiši tumelelo ya go dira porotšeke ye. Porotšeke ye e laiditše seemo sa matlafatšo ya mafahluši ba baoki mo porofentsheng ya Limpopo. Dipoelo tša dinyakišišo tše di bontšhitše gore mafahluši ba baoki ma na le maikutlo a a fapaneng mabapi le matlafatšo ya bona. Seo se sa kgotsofatšeng ke gore bafahlušhi ba baoki ba (n=73; f=43;58.9%) ga ba laetša maikutlo a a nyakegang ka gore ba bontšhitše gore matlafatšo mo kholetšeng ya baoki ke kgateleo go na le gore ke temokerasi. Mafahluši ba 58.9% ba rile matlafatšo ke go bea motho thoko bakeng sa go dumela polelo ya maikutlo a lokologilego. Taba ye ke yona e tshwentsego monyakisisi. Dipoelo di bontšhitse gore palo ya bafahlušhi ba baoki e lego 0.9% (f=1) ga se e dumele goba go gana gore go na le matlafatšo mo ba šomago. Mafahluši ba 40.4% (f=44) ba bontshitše gore ba bone gore go na le matlafatšo ba mogopolo mola ba 57.8% (f=63) ba bontšhitše gore gab a ikwa ba matlafaditšwe mogopolong. Dipoelo di bontšha gape gore ga go na kamano magareng ga bong le matlafatšo ya mo mošomong. Gape, ga gona matlafatšo magareng ga go rutega le matlafatšo mo mošomong (50.5% (f=55). Ka go le lengwe, mafahluši ba baoki ba 57% (f=63) ba dumetše gore gona le kamano magareng ga go rutega le mafatšo ya mogopolo. Palo ba bona e lego (50.5% (f=55) e bontšhitše gore gona kamano ya matlafatšo le maitemogelo mola ba (48.6% (f=53) bas a kwane le kgopolo ya gore gona le kamano / Health Studies / D. Litt. et Phil. (Health Studies)

Abstracts in English, Zulu and Xhosa / Rock art affords unique opportunities for engendered research because it provides emic views of how specific people re-presented themselves. My feminist study investigates under-researched ‘San/Bushman’ gendered identities to understand more about area-specific constructions of personhood through analysing 2852 rock paintings from two adjacent areas of the northern Eastern Cape, South Africa. Using quantitative and qualitative methods and evidence from excavation archaeology, ethnography, ethology, and neurocognitive research, I identify three categories of ritual specialists: experienced and preeminent; ordinary; and novice. These paintings show that wo/men ritual specialists could transcend the identity norms of ordinary people, but men ritual specialists may have had more status and power. I suggest the paintings acted as a controlling mechanism for the potency of women, indoctrination of novices, and present an ideal for the practice of ritual specialists and ordinary people. This research has important implications for identifying different types of identity marking by different groups of southern African San. / Bonono ba majwe bo fana ka menyetla e ikgethang bakeng sa dipatlisiso tse fokolang hobane e fana ka ditjhebo tsa bonnete tsa hore na batho ba itseng ba ne ba itlhahisa jwang. Boithuto ba ka ba tsa bosadi bo fuputsa boitsebiso ba batho ba maSan/Busumane bo so kang bo batlisiswa haholo ele ho utlwisisa haholwanyane ka dikaho tsa dibaka tse ikgethileng tsa botho ka ho manolla metako ya pente e 2852 e tswang dibakeng tse pedi tse bapileng tsa borwa ho Kapa Botjhabela, Afrika Borwa. Ka tshebediso ya mekgwa ya bongata le boleng le bopaki ho tswa ho dipatlisiso tsa excavation archaeology, ethnography, ethology, le tsa neurocognitive, ke hlwaya mekgahlelo e meraro ya ditsebi tsa mekete ya meetlo: ba nang boiphihlello le ba hlahelletseng ka mahetla; ba tlwaelehileng; le bomaithutwana. Metako ena ya pente e bontsha hore ditsebi tsa basadi tsa mekete ya meetlo di ne di kgona ho tlola ditlwaelo tsa boitsebiso tsa batho ba tlwaelehileng, empa ditsebi tsa banna tsa mekete ya meetlo di ka di ne le di na le maemo le matla a fetang. Ke sisinya hore metako e ne e sebetsa jwalo ka mokgwa wa ho laola bakeng sa matla a basadi, thuto ya bomaithutwane, le ho hlahisa se lokelang ho ba sona bakeng sa tshebetso ya ditsebi tsa meetlo le batho ba tlwaelehileng. Patlisiso ena e na le bohlokwa bakeng sa ho hlwaya mefuta e fapaneng ya matshwao ba boitsebiso a dihlopha tse fapaneng tsa maSan a Afrika e borwa. / Imizobo esematyeni inika amathuba akhethekileyo ophando lweemeko ezingqonge isini ngoba le mizobo ibonisa indlela abaziveza ngayo abantu abathile ngokwenkcubeko yabo. Isifundo sam ngobufazi siphanda ngohlanga lwama ‘San/Bushman’ okanye Amaqhakancu/abaThwa nekuphandwe kancinci ngabo, injongo ikukuqonda ubume bobuntu babo kwiindawo ngeendawo. Olu phando lwenziwe ngokuhlalutya imizobo esematyeni engama-2852 ekwiingingqi ezimbini eziseMntla-Mpuma Koloni, eMzantsi Afrika. Ngokusebenzisa uphando olusekelwe kubungqina bamanani nobusekelwe kwiingxoxo nokuzathuza kwanobungqina obuvezwe zizinto ezigronjwe/ezigrunjwe kwiziza zakudaladala, obuvezwe kwiinkcazelo zenkcubeko yabantu abahlukeneyo, obuvezwe kwiinkcazelo zoluntu xa lujongwe ngokwenkalo yendalo (i-itholoji) nobuvezwe kwizifundo zokuqiqa nokusebenza kwengqondo, ndiphawule iindidi ezintathu zeengcali zezithethe: abanamava nolwazi olubalaseleyo; abanolwazi oluqhelekileyo; abangenalwazi kangako. Le mizobo ibonisa ukuba iingcali zezithethe zamadoda nezabafazi zinakho ukubona ngaphaya kwendlela ababona ngayo abantu jikelele, kodwa kusengenzeka ukuba iingcali zezithethe zamadoda zazinewonga negunya elithe chatha. Ndibona ukuba imizobo yayisebenza njengesixhobo sokulawula amandla neziphiwo zabafazi, ukuqweqwedisa iingcinga zabangenalwazi luthe vetshe, nokuvelisa okulindelekileyo kwindlela yokusebenza kweengcali zezithethe nabantu jikelele. Olu phando lubalulekile ekunakaneni iindidi ezahlukeneyo zokuphawula ubuyena bamaqela ahlukeneyo ohlanga lwamaSan/ Amaqhakancu aseAfrika. / M.A. (Archaeology)