Abstracts in English, Zulu and Afrikaans / The looming transition from the industrial era to the technologically driven knowledge era has implications for the practice of Knowledge Management (KM) for all organisations across various employment sectors. My awareness of the paucity of empirical accounts documenting how schools, particularly those situated in townships, apply KM exacerbated the need for a social inquiry to determine the extent to which the selected schools leverage KM in their operations. This study was conducted in three education circuits of Emalahleni, Mpumalanga Province, South Africa. The qualitative study to investigate KM application in township schools largely drew on the theoretical lenses of Wenger’s (1991) Communities of Practice (CoP), and Rodrigues and Pai’s (2005) Eight Dimensions of KM Enablers and Activators, supplemented by home-grown epistemologies of Ubuntu and Batho Pele Principles. Designed as a case study, the study employed semi-structured interviews to gather data. Responses were solicited from twenty participants comprising of teachers, Heads of Department (HODs), administrative clerks and principals in their varying capacities of knowledge work. Document analysis was done for purposes of triangulation. The study found that, despite a myriad of constraints, the selected schools apply KM sufficiently but not efficiently to meet their constitutional mandate of providing an educational service to learners. In two of the schools where principals practised laissez-faire and transactional leadership styles respectively, organisational cultures were characterised by one-way communication, limited knowledge sharing platforms, dissonance between subordinate staff and School Management Teams (SMTs). In the third school whose principal practised a democratic leadership style, the organisational climate was conducive for knowledge sharing and knowledge creation transactions among subordinate staff and the SMT. However, teachers of this school expressed the need to re-energise the formation of CoPs. In the midst of the cited constraints, personnel’s inclination to do their jobs and their adherence to the gazetted performance standards were found to be major propellants of KM application. The study also indicated that principals’ leadership determines the efficiency of KM application. The main recommendation thereof was that principals must begin to pay equal attention to the knowledge shared by both the subordinate staff and the SMT. / Ushintsho oluzinze kumontho wezezimboni kufikela kumnotho ozinse kwezobuqepheshe lunethmelela engagwemeki kwindlele izinkampani zikahulumeni kanye nezangasese zisebenzisa ngakhona izinhlelo zokuthulwa, zokwakhiwa kanye nokutholakala kolwazi mapheqelezi i Knowledge Management (KM). Ngemva kokuqaphela kwami ukuthi kunokwentula kolwazi olujulile ologxile kusayensi, mayelana nedlela izikole ikakhulukazi ezaseMalokishini zisebenzisa ngakhona i KM kuzinhlelo zazo zangemihla nge mihla; ngakho ke ngiye ngabona kungumqondo ophusile ukuba ngi phenye ngaloludaba. Ngiye ngagxila ukwazi kabanzi ngezikole ezintathu engizikhethile ngaphansi komnyango wezumfundo ehhovisini lasesigodini saseMalahleni esifindazweni saseMpumalanga eNingizimu Afrika. Loluphenyo oluzinze kwi qualitative method lisebenzise umbono ka Wenger (1991) owaziwa ngokuthi yi Communities of Practice (CoPs), kanye nombono ka Rodrigues and Pai (2005) obizwa nge Eight Dimensions of KM Enablers and Activators. Kanti futhi, Ubuntu ne Batho Pele, zasetshenziswa ukusekela lemibono emibili ephothulwiwe. Abasebenzi ababandakanyaka kulolu phenyo bangama shumi ambili emikhakheni ehlukahlukene ezikolweni njengo thisela nabaphathi babo, omabhalane kanye nabo thishanhloko. Ukuthola ubufakazi obungangabazeki ngiye nga qathanisa ulwazi oluphume kwimibono yabasebenzi nalena etholakale emaphepheni amumethe ulwazi mayelana nezinhlelo ze KM kuzo zontathu izikole. Ngaphandle kwezinselelo ezimbadlwana, akungabazekanga ukuba zontathu izikole zinazo izinhlelo ze KM. Futhi kuye kwabonakala ukuthi lezikole zihambisana nemiqathango yomthetho sisekelo wokuhlinzeka ngemfundo. Esikolweni sokuqala uthishanhloko wakhona utholakale esebenzisa ubuholi be-Leissez-faire. Kanti esikolweni sesibili uthishanhloko wakhona utholakale esebenzisa ubuholi be transactional. Kuzo zombili lezikole kusobala ukuthi kunezinselela ezinemithelela engamihle kahle ekwabiweni kolwazi kanye nase kusungulweni kwama qembu wokwakha ulwazi phakathi kwabasebenzi abangenazikhundla nalobo abanezikhundla. Abasebenzi abanganazikhundla ikakhulukazi othishela nabomabhalane baye bazwakalise isikhalo sabo sokungabandakanywa uma izinqumo zezinhlelo ze KM zithathwa. Kanti esikoweni sesithathu lapho uthishanhloko wakhona ebesebenzisa ubuholi bentando yeningi (noma i democratic leadership), kuye kwabonakala ngaphandle kwamathandabuzwa ukuthi abasebenzi abangenazikhundla kanye nabanazo, basebezisana ngokukhulu ukuhloniphana. Yigakho ke isimo salesi sikole sikulungele ukwakhiwa kanye nokwabelwana kolwazi phakathi kwabobonke abasebenzi. Yize noma izinhlelo eziningi ze KM zihamba ngomumu kulesisikole, kodwa othishela bakhona bayebanxusa ukuba kubuye kukhushulwe izinga lokusungula amaqembu wokwabelana nokwakhiwa kolwazi ngaphakathi kwabasebenzi. Kusobala ukuthi ikhono kanye nokuzimisle kwabasebezi emisebenzini yabo linemithelela ethize kwizinhlelo ze KM. Nobuholi bothishanhloko bunemithelela ethize ekuthuthukisweni kwezinhlelo ze KM. Othishanhloko bayacetshiswa ukuthi bamukele ngesasasa elikhulu imibono kwinhangothi zombili zabasebezi, bayeke ukubuka ulwazi oluphuma ohlangothini lwalabo abanezikhundla kuphela. / Die dreigende oorgang vanaf die industriële era na die tegnologies-gedrewe kennis era het implikasies vir die praktyk van Kennisbestuur vir alle organisasies oor verskeie indiensnemingsektore. My bewustheid van die stilte van empiriese rekeninge wat dokumenteer hoe skole, veral dié wat in townships geleë is, pas toe dat Kennis bestuur die behoefte aan 'n maatskaplike ondersoek vererger om die mate waarin die geselekteerde skole-hefboom Kennis bestuur in hul operasie gebruik, te bepaal. Hierdie studie is gedoen in drie bane van Emalahleni, Mpumalanga Provinsie, Suid-Afrika. Die kwalifitiewe studie om kennisbestuur in lokasie skole te ondersoek, het grootliks getrek op die teoretiese lense van Wenger se (1991) Gemeenskappe van Praktyk (CoP), en Rodrigues en Pai's (2005) Agt Dimensies van Kennisbestuur-instaatstellers en Aanwysers, aangevul deur tuisgroei-epistemologieë van Ubuntu en Batho Pele beginsels. Die studie het semi-gestruktureerde onderhoude gebruik om data in te samel. Reaksies is van twintig deelnemers in hulle wisselende vermoëns van kenniswerk versoek. Dokumentanalise is vir doeleindes van driehoeking gedoen. Ten spyte van 'n magdom beperkings het die studie bevind dat die gekose skool Kennisbestuur voldoende toepas, maar nie doeltreffend om hul grondwetlike mandaat te ontmoet om 'n opvoedkundige diens aan leerders te lewer nie. In twee van die skole waar skoolhoofde laissez-billike en transaksionele leierskapstyle onderskeidelik beoefen het, is organisatoriese kulture gekenmerk deur eenrigtingkommunikasie, beperkte kennisverdelingsplatforms, besluitneming tussen ondergeskikte personeel en skoolbestuurspanne (SMT's). In die derde skool wie se skoolhoof 'n demokratiese leierskapstyl beoefen het, was organisatoriese klimaat bevorderlik vir kennisverdeling en kennisskeppingstransaksies onder ondergeskikte personeel en die SMT. Te midde van die aangehaalde beperkings is personeel se neiging om hul nakoming van die prestasiestandaarde te doen, bevind dat groot skroewe van Kennisbestuur aansoek is. Die studie het ook aangedui dat skoolhoofde se leierskap die doeltreffendheid van Kennisbestuursaansoek bepaal. Die aanbeveling daarvan was dat skoolhoofde moet begin om die kennis wat kom uit lae arbeidsmag op dieselfde vlak te waardeer dat hulle die kennis wat van KMO's kom, waardeer. / Educational Management and Leadership / D. Phil. (Education Management)

Abstracts in English, Zulu and Shona / The purpose of the study was to examine the role of educators in enhancing the social wellness on juvenile offenders in Zimbabwe. The theoretical framework that underpinned the study was the Wellness Theory of Bill Hettler (1980) used as the lens to explore and generate understanding on how educators enhance the social wellness of juvenile offenders. The study was located within an interpretive paradigm. Qualitative research design and case study approach were used in this study. Moreover, purposive sampling approach was used to select the samples of educators and juvenile learners who responded to the qualitative questionnaires and those who participated in the interviews, which were used for data collection. The research had five educators and ten juvenile offenders who participated at one of the correctional centres in Zimbabwe based on availability and willingness. In addition, the researcher adhered to ethical standards in terms of gaining permission for access, issues of informed consent, voluntary participation, and confidentiality. Data were gathered by means of self-administered qualitative questionnaires with open-ended questions, interviews and observation. The research identified that no research has been carried out in Zimbabwe’s correctional centres to thoroughly explore the role of educators in the enhancement of the social wellness of juvenile offenders. The findings firstly revealed that education promoted the social wellness and resulted in positive behavioural change among juvenile offenders at the correctional centre. Secondly, education promoted the development of various technical skills in juvenile learners, such as agriculture and welding, as well as interpersonal skills such as anger management, respect, problem solving, and communication. The findings revealed that some juvenile offenders developed entrepreneurship skills. Some of the juveniles were making doormats, fence making and plaiting extensions. One of the juveniles had a unique skill in plaiting and braiding. He taught his friends, and now they are plaiting extensions and selling them. Thirdly, the findings revealed that educators are essential in the enhancement of the social wellness of juvenile offenders in an effort to reduce recidivism and facilitation of good and smooth social reintegration into mainstream society after incarceration. The challenges faced by the educators included limited resources and inadequate training as specialists who teach juvenile offenders. It was recommended that educators be empowered through in-service training to enable them to facilitate the capacitation of juvenile learners’ social wellness. / Ucwaningo lolu luphenye ngendima yothisha ekuthuthukisweni kwenhlalonhle yabantu abahlukumezanayo abasebasha eZimbabwe. Lolu cwaningo lugqamisa imfundo yasejele njengengxenye ebalulekile yenqubo yokuvuselela kanye nentuthuko yezoni zabasha. Uhlaka lwethiyori oluqondise lolu cwaningo luyimodeli yokuphila kahle ekaBill Hettler futhi ucwaningo lutholwa phakathi kwomongo wendaba ohumushekayo. Kusetjenziswe ukuhlahlela okuphathelene nesimo kanye nokuhlaziya okubhekane nesimo esisodwa noma nomuntu oyedwa isikhathi esithile okwenziwe esikhungweni esisodwa sokuLungiswa eZimbabwe. Ngaphezu kwalokho, isampula elinenhloso lalisetshenziselwa ukukhetha isampula eyayiqukethe othisha abahlanu nabahlukumezi abasebasha abayishumi. Leli sampula labantu lihanganyele ngokutholakala kanye nokuvuma kwayo. Umcwaningi wenze izinto ngenkambo elungileyo ngocela imvume yokungena endaweni, ukuthola imvume ebhaliwe ebantwini abayingxenye yocwaningo, ukuhlanganyelwa ngokuzikhethela, nokugcina umbiko ngokwemfihlo. Idatha iqoqwe ngohlu lwemibuzo evulekile, izingxoxo kanye nokubukwa. Lokhu okutholiwe kubonisa ukuthi alukho ucwaningo oluyenziwe emajele aseZimbabwe ukuhlola indima yothisha ekuthuthukisweni kwenhlalonhle yabantu abahlukumezanayo abasebasha. Ucwaningo lubonisa ukuthi, okokuqala, imfundo ithuthukisa inhlalonhle yomphakathi, futhi iholele ekuguqukeni kokuziphatha okuhle kubahlukumezi abasebasha. Ngaphezu kwalokho, imfundo ithuthukise amakhono ahlukahlukene wezobuchwepheshe, njengezolimo, ukushisela, namakhono wokusebenzisana nabantu njengokuphatha intukuthelo, inhlonipho, ukuxazulula izinkinga nokukhulumisana. Okunye okutholakele ukuthi abanye abahlulumezi bathuthukise ikhono lokuqala ibhizinisi elizimele. Abanye bayenze izisulelo zasemnyango, ukuyenza ucingo, nokuluka. Omunye wabahlukumezi nokhono olukhethekile lokuqhina izinwele. Wafundisa abangani bakhe, kanti futhi manje baqhina imifakelo yezinwele, bese bayazithengisa. Okwesithathu, ucwaningo lubonisa ukuthi abothisha babalulekile ekuthuthukisweni kwenhlalonhle yabantu abahlukumezanayo abasebasha njengendlela yokugwema ukona ukophindaphindiwe kwabahlukumezi, kanye nokuthuthukisa ukubuyela kwabo ephakathini okukahle emva kwokuboshwa. Ezinye izinselelo ezibhekane nabothisa izinsizakusebenza ezilinganiselwe nokuqeqeshwa okunganele njengongoti abafundisa iziboshwa zentsha. Kululekwe ukuthi othisha banikezwe amandla ngokuqeqeshwa basasebenza okuzokwenza ukuthi balungiselele ukhlomisa kwenhlalonhle yabantu abahlukumezanayo abasebasha. / Chinangwa chetsvakurudzo ino chaiva chekuongorora basa revarairidzi mukuvandudza ukama nemagariro akanaka munharaunda evapari vemhosva vechiki muZimbabwe. Donzvo rakateverwa netsvakurudzo ino raiva ramafungiro ava Bill Hetter (1980) anotaridza zveukama namagariro akanaka ayo akashandiswa semuono wekuferefeta nekubudisa manzwisisiro angavapo pakuti varairidzi vangavandudza sei ukama namagariro akanaka munharaunda evapari vemhosva vechidiki. Tsvakurudzo iyi yakazendama pamafungiro anosimbisa madudzirirwo akanaka epfungwa. Mutsvakurudzi akashandisa maonere anokoshesa kunzwisisa mashoko avanhu munharaunda, maitiro avo nemaonere avo. Mutsvakurudzo iyi, umboo hwakadzika hwakatorwa muzviitiko zvikuru zvakamiririra zviitiko zvakada kufanana nazvo. Pamusoro pazvo, avo vakasharwa kuti vave vapi vepfungwa vakasarudzwa zvichienderana nezvavakambosangana nazvo uyewo zvavanoziva pamusoro pedambudziko riri kuferefetwa. Vapi vepfungwa ava vaisanganisira varairidzi uye vadzidzi vechidiki vemazera epakati nepakati. Ava vakapindura mibvunzo yaiva yakagadzirwa pamagwaro avaizadzisa uye vamwe vakaita zvekupa pfungwa dzavo kupfurikidza nehurukuro dzakarongwa nemutsvakurudzi. Pfungwa dzakabuda mutsvakurudzo iyi dzakabuda kubva kuvarairidzi vashanu nevapari vemhosva vechidiki gumi avo vakasarudzwa kubva munzvimbo dzinochengeterwa vakapara mhosva nechinangwa chekuvavandudza mararamiro avo muZimbabwe zvichienderana neuvepo hwavo uye kuzvisarudzira zvakasunguka kupinda mutsvakurudzo. Mutsvakurudzi akatevera mitemo inomusungira kuremekedza kodzero dzevanhu, uye nzvimbo zvinosanganisira kuwana mvumo yekupinda munzvimbo, kupa vapi vepfungwa ruzivo rwakakwana pamusoro pechinangwa chetsvakurudzo, kupa vapi vepfungwa sununguko yekupinda mutsvakurudzo pasina kumanidzwa uyewo mutsvakurudzi akavimbisa kubata hana nekusashambadzira mazita avanhu vakapinda mutsvakurudzo. Pfungwa dzakaunganidzwa kuchishandiswa magwaro emibvunzo akapiwa kunevamwe vevakapinda mutsvakurudzo. Mutsvakurudzi pachezvake ndiye akagovera magwaro aya kuvapi vepfungwa. Mibvunzo yaiva mumagwaro aya yaipa vapi vepfungwa mukana wekurondedzera maonero avo vakasununguka. Dzimwe nzira dzakashandiswa dzaisanganisira hurukuro pakati pemupi wepfungwa nemutsvakurudzi uye kuongorora kupfurikidza nekucherechedza zvakadzika zviitiko. Tsvakurudzo iyi yakawana kuti hapana tsvakurudzo yati yamboitwa inoongorora basa revarairidzi mukuvandudza ukama nemagaririo akanaka munharaunda evana vemazero epakati nepakati munzvimbo dzinochendeterwa vapari vemhosva nechinangwa chekuvandudza magariro avo akanaka munharaunda. Chekutanga, kwakaonekwa kuti dzidzo inosimudzira ukama nemagariro akanaka munharaunda zvinozoita kuti pave nekushanduka kwakanaka kweunhu hwevapari vemhosva vechidiki vezera repakati nepakati. Chepiri, zvakabuda kuti dzidzo inosimudzira kuvandudzwa kweunyanzvi hwekurima, kupisira simbi, kudyidzana, kuzvidzora pahasha, ruremekedzo, kugadzirisa matambudziko uye kutaurirana. Zvakabuda mutsvakurudzo zvinotaridza kuti vamwe vapari vemhosva vechidiki vakavandudza unyanzvi hwekutanga mibato inovandudza upfumi. Vamwe vechidiki ava vaigadzira zvidhava zvepamikova, mafenzi uye kuruka kwamazuva ano. Umwe wevechidiki ava akataridza unyanzvi hwepamusoro hwekuruka nekukosha bvudzi remvere mumusoro. Akadzidzisa vamwe vake avo vave mubasa rekuruka nekukosha bvudzi remvere vachitengesa. Chetatu, zvakaonekwa kuti varairidzi vakakosha pakuvandudza ukama nemagariro akanaka evadiki vezera rekapati nepakati munharaunda nechinangwa chekudzikisa kupariwazve kwemhosva naavo vakasimbopara mhosva uye kuona kuti kupinda nekukwana zvakare munharaunda kwevakambopara mhosva kwaitwa zvakanaka pasina zvigozhero. Matambudziko anosanganikwa nawo navarairidzi anosanganisira kushaikwa kwezvishandiso uye kushaikwa kwemukana wekudzidza unyanzvi hwakakwana hwekudzidzisa vapari vemhosva vechidiki vezera repakati nepakati. Mutsvakurudzi akapa rairo yekuti varairidzi vapiwe unyanzvi kupfurikidza nekudzidziswa vari pamabasa avo zvingaite kuti vagone kubetsera vechidiki vemazera epakati nepakati ukama nemagarire akanaka munharaunda. / Psychology of Education / M. Ed. (Psychology of Education)

English text, with summaries in English, Afrikaans and Zulu / This study aims to propose an e-learning framework for mobile devices in Africa to help improve enrolment rates and education standards in the FET (Further Education and Training) phase. The study is qualitative in nature and employs document analysis as main research method. An overview of the South African education context with supporting statistical data to motivate why an e-learning alternative is crucial for improving South African and African education is provided. The literature review includes a descriptive analysis of 7 existing e- and m-learning frameworks, with key features highlighted for possible adaptation or incorporation into an e-learning framework for Africa. Behaviourism, Constructivism and Connectivism are discussed as applicable learning theories to pedagogically underpin this proposed e-learning framework. Thereafter, a critical evaluation of current South African education policy documents (White Papers, the Norms and Standards for Educators and the Draft Policy for the Provision and Management of Learning Teaching and Support Materials) is conducted to determine whether these policies support and enable e-learning effectively. Part 2 of Chapter 5 comprises a critical analysis and comparison of education systems and applicable legislation in the USA, Finland and Malawi to establish how education is structured and how e-learning is administered in these countries to make relevant recommendations for South Africa and to inform the design of an e-learning framework for Africa. Research findings are presented as answers to the research questions posed and the proposed e-learning framework with further recommendations are presented to the South African Department of Basic Education, teachers and researchers. / Die doel van hierdie studie is om ‘n e-onderrig-en-leer raamwerk vir mobiele toestelle vir Afrika voor te stel, sodat inskrywingsgetalle en onderrig- en leerstandaarde in die Verdere Onderrig en Opleidings (VOO) fase verbeter kan word. Dit is ‘n kwalitatiewe studie en dokumentanalise word as navorsingsmetode toegepas. ‘n Oorsig van die huidige Suid-Afrikaanse onderwysstelsel en konteks met ondersteunende statistiese bevindinge word verduidelik om e-onderrig-en-leer as noodsaaklike alternatief vir Suid-Afrika en Afrika te motiveer. Die literatuuroorsig sluit ‘n beskrywende analise van sewe bestaande e- en m-onderrig-en-leer (mobiele-onderrig-en-leer) raamwerke in. Hoofkenmerke van elke raamwerk word uitgelig vir moontlike aanpassing en inkorporering in ‘n e-onderrig-en-leer raamwerk vir die Afrika-konteks. Leerteorië, nl Behaviourisme, Konstruktivisme en Konnektivisme (Connectivism) word in diepte bespreek as pedagogies fundamenteel om die e-onderrig-en-leer raamwerk te onderbou en te ondersteun. ‘n Kritiese evaluasie van Suid-Afrikaanse onderwysbeleid (d.w.s. Witskrifte, die Norme and Standaarde vir Onderwysers en die konsepdokument oor die Voorsiening en Bestuur van Onderrig-, Leer- en Ondersteuningsmateriaal) is gedoen om vas te stel of die beleid wel e-onderrig-en-leer effektief ondersteun en prakties moontlik maak. ‘n Krities analitiese en vergelykende studie van die VSA (Verenigde State van Amerika), Finland en Malawi se onderwysstelsels- en wetgewing is gedoen in hoofstuk 5 deel 2 om te bepaal hoe dié lande onderwys struktureer en hoe e-onderrig-en–leer geadministreer word, sodat relevante voorstelle vir Suid-Afrika gemaak kan word en om insae te lewer in die ontwerp van ‘n e-onderrig-en-leer raamwerk toepaslik vir die Afrika-kontinent. Navorsingsbevindinge word voorgelê aan die Suid-Afrikaanse Departement van Basiese Onderwys, onderwysers sowel as aan navorsers. / Lolu cwaningo luhlose ukuphakamisa uhlaka lwe-e-learning lamadivaysi eselula e-Afrika ukusiza ukuthuthukisa izinga lokubhalisa nezindinganiso zemfundo kwiSigaba se-FET (Further Education and Training). Ucwaningo luyimfanelo enemvelo futhi lusebenzisa ukuhlaziywa kwedokhumenti njengendlela yokucwaninga eyinhloko. Ukuhlolisisa umongo wezemfundo waseNingizimu Afrika ngokusekela imniningwane yezibalo ukugqugquzela ukuthi kungani enye yokufunda email ibalulekile ekuthuthukiseni imfundo yaseNingizimu Afrika ne-Afrika. Ukubuyekezwa kwezincwadi kuhlanganisa ukuhlaziywa okuchazayo kwezinhlaka eziyisikhombisa ezisekhona ze-e- e-m-learning, nezici eziyinhloko eziqokonyiswe ukukhishwa kwe-adaption noma ukufakwa kwisakhiwo se-e-learning se-Afrika. Ukuzikhethela, Ukwakhiwa kwe-Constructivism (Kwe Zokwakha) kanye ne-Connectivism (Kwe Zokuxhumana) kuxoxwa njengezifundo ezifanele zokufunda ukusekela lolu hlelo oluhlongozwayo lwe-e-learning. Ngemuva kwaloko, ukuhlolwa okubalulekile kwemibhalo yamanje yemfundo yaseNingizimu Afrika (Amaphepha Asemhlophe, Imigomo Nemigomo Yabafundisi kanye neNqubomgomo Yohlaka Lokufundiswa Nezifundo Nokusekela) kwenziwa ukuze kutholakale ukuthi lezi zinqubomgomo zisekela futhi zikwazi yini ukufundisa nge-e-ephumelelayo. Ingxenye yesibili yeSahluko sesihlanu iqukethe ukuhlaziywa okubucayi kanye nokuqhathaniswa kwezinhlelo zemfundo kanye nemithetho esebenzayo eMelika, eFinland nase Malawi ukuqinisekisa ukuthi imfundo ihlelwe kanjani nokuthi i-e-learning inikezwa kanjani ukwenza izincomo ezifanele eNingizimu Afrika nokwazisa ukuklama uhlaka lwe-e-learning lwe-Afrika. Imiphumela yokucwaninga inikezwa njengezimpendulo zemibuzo yokucwaninga ephakanyisiwe kanye nohlaka oluhlongozwayo lwe-e-learning kanye nezincomo ezengeziwe ezethulwa eMnyangweni wezemfundo Eyisisekelo, othisha nabacwaningi baseNingizimu Afrika. / Curriculum and Instructional Studies / M. Ed. (Curriculum Studies)

Abstracts in English, Zulu and Setswana / This study investigated the feasibility of using WhatsApp Messenger as a tool to enhance the professional identity and inquiry-based pedagogy through the professional development of university chemistry teachers. The epistemological interpretive paradigm was used to guide the study. The study assumed a naturalistic, exploratory investigation. The qualitative research methodology was used to conduct the study. Nine university teachers were purposively sampled from three universities (three teachers from each university) for the study. Data were collected through semi-structured interviews, participant observations, and focus group discussions. Data analysis was completed using the thematic networks analysis. Ethics considerations were observed by not disclosing personal information of the participants or information about the universities where they represented. This study was guided by four theoretical underpinnings: the connectivism theory, the transformative learning theory, the expectancy-value theory, and the dual systems theory. The primary research question guiding this study was: How does the professional identity of university chemistry teachers develop as they learn IBP through WhatsApp Messenger? A two-pronged approach was used in the research: (1) comparing the professional identity of the teachers before and after the course, and (2) observing and describing the professional identity process as the teachers undertook the course. The results from the interviews conducted before the teachers undertook the WhatsApp Messenger-based IBP course showed that most teachers had a negative professional identity. They had become teachers for a variety of reasons, but they did not consider themselves teachers and believed they would leave university teaching if opportunities arose in the industry. They had no formal qualifications in pedagogy, and they did not believe that such knowledge was necessary. The majority of these teachers used teacher-centred approaches. Results from participant observations during the WhatsApp Messenger-based IBP course showed that the course slowly imparted to the teachers the norms associated with not only IBP, but other teaching approaches as well. WhatsApp Messenger provided a flexible online platform where the teachers interacted and exchanged ideas without the need to meet in a physical space. The results from the interviews conducted after the teachers participated in the WhatsApp Messenger-based IBP course showed that the participants' professional identity had changed positively. They now recognised the importance of pedagogy in teaching, they positively identified with the teaching profession, and some were considering acquiring formal qualifications in pedagogy. / Lolu cwaningo beluphenya ithuba lokusetshenziswa kwangempela kwe-WhatsApp Messenger njengethuluzi lokuqinisa isithombe sesisebenzi kanye nohlelo lokufundisa olwencike phezu kophenyo lothisha besifundo seKhemistri (chemistry) enyuvesi, ngohlelo lokuthuthukisa abasebenzi. Uhlelo lwepharadayimu echazayo ye-ephistemoloji lwasetshenziswa ukuhlahla indlela yesifundo, okuyindlela enqume ukulandela indlela yemvelo, ephenyayo. Umethodoloji wocwaningo olwencike kuKhwalithi (Qualitative) lusetshenzisiwe ukwenza ucwaningo, ndawonye nothisha basemanyuvesi ayisishiyagalolunye abakhethwe ngenhloso kumanyuvesi amathathu (abathathu kwinyuvesi eyodwa). Idatha yaqoqwa ngokusebenzisa izinhlolovo ezimbaxambili (semi-structured interviews), ngokubheka izenzo zomdlalindima (participant observation) kanye nezingxoxo zeqembu eliqondiwe (focus group discussions), kanti ukuhlaziywa kwedatha kwenziwa kwaqedwa ngokusebenzisa uhlelo lokuhlaziya oluwuthungelelwano lwendikimba (thematic network analysis). Kubonakele ukulandelwa komgomo wokuziphatha ngokungadaluli ulwazi lomuntu ongumdlalindima noma ulwazi olumayelana namanyuvesi ababewameleyo. Ucwaningo beluholwa yizinhlaka ezine zethiyori: i-connectivism theory, i-transformative learning theory, i-expectancy-value theory kanye nama-dual systems theory. Umbuzo wokuqala wezocwaningo ohola ucwaningo bewuthi: Ngabe isithombe sobizo lobuthishela wekhemistri enyuvesi sithuthukiswa kanjani ngesikhathi befunda uhlelo lwemfundo eyencike ekuphenyeni (inquiry-based pedagogy (IBP) ngokusebenzisa i-WhatsApp Messenger? Indlela embaxambili iye yasetshenziswa: 1) ukuqhathanisa isithombe sobizo lobuthishela ngaphambi nangemuva kwesifundo,, kanye no-2) baqhathanisa isithombe sobizo lobuthishela sothisha ngaphambi nangemuva kwesifundo, kanye no 2) babheke futhi bachaza uhlelo lwezimpawu zokwakha isithombe sobizo lobuthishela njengoba othisha baye badlala indima kulesi sifundo. Imiphumela evela kwizinhlolovo ezenziwe ngaphambi kokuba othisha bahambele isifundo se-WhatsApp Messenger-based IBP, ikhombise ukuthi iningi lothisha libe nesithombe sobizo esibi. Baye bafundela ubuthishela ngezizathu ezahlukahlukile, kodwa abakaze bazibona bangothisha futhi baye bacabanga ukuyeka inyuvesi uma ngabe kuvela amathuba kwimboni. Abakaze babe neziqu zokufundisa, kanti abazange bakholwe ukuthi ulwazi olunjalo kwakunesidingo sokuba nalo, kanti iningi lothisha lwalandela indlela izindlela ezencike kuthisha. Imiphumela evela ekubukeni izenzo zothisha ngesikhathi sesifundo se-IBP ikhombise ukuthi isifundo kancane kancane sinikeze othisha izimfundiso ezithile, kanti futhi nezinye izindlela zokufundisa. Uhlelo lwe-WhatsApp Messenger lunikeze inkundla ye- inthanethi engenamngcele lapho othisha bebahlangana futhi baphakelane ngemibono nhlangothi zombili ngaphandle kwesidingo sokuhlangana endaweni ephathekayo. Ngemuva kwesifundo se-IBP abadlalindima baye babika ukuthi babone izithombe zobizo lwabo zizinhle kakhulu. Manje sebeyakwazi ukubaluleka kwendlela yephedagogi ekufundiseni, bazibona behambisane kahle kakhulu nobizo lobuthishela. Kanti abanye baze bacabanga ukuthola ezinye iziqu ezisemthethweni zobizo lobuthisha. / Thuto e, e dirile dipatlisiso tsa kgonagalo tsa go dirisa WhattsApp Messenger jaaka sediriso sa go tlotlomatsa tlhaolo ya borutegi le potsiso theo ya thuto ya sekolo ya barutabana ba Yunibesithi ba thuto ya khemise, ka tlhabololo ya borutegi. Go dirisitswe pharataeme ya phetolo ya episitemoloji go kaela thuto e e tsaletseng botlhagiso jwa tlhago le tlhotlhomiso. Thutatsela ya patlisiso e e boleng e ne ya dirisiwa go tsamaisa thuto, le barutabana ba ba robongwe ba diyunibesithi tse di neng di na le maikemisetso a bosupi go tswa mo diyunibesithi tse tharo (ba bararo go tswa mo go nngwe le nngwe ya tsona). Didatha di ne di kgobokantswe ka seka-popego sa dipuisano, kelotlhokomelo ya batsayakarolo le tsepamiso ya setlhopha sa dipuisano, fa tshekatsheko ya datha e feditswe ka go dirisa tshekatsheko ya kgokagano ya thitokgang. Kelotlhoko ya maitshwaro e ne e na le tlhokomelo ka go se senole tshedimosetso ya batsayakarolo kgotsa tshedimosetso ka diyunibesthi tse e leng baemedi ba tsona. Thuto e ne e kaelwa ke metheo e mene ya tiori: tiori ya kopano, tiori ya phetogo ya thuto, tiori ya boleng jo bo solofetsweng le tiori ya thulaganyo. Potso e kgolo ya patlisiso e e kaelang thuto e ne e le: tlhaolo ya borutegi e gola jaang mo barutabaneng ba yunibesithi ba thuto ya Khemise fa ba ithuta thuto ka theo-potsiso ya petakoji (IBP) ka WhatsApp Messenger? Go thapilwe tlhagiso e e tlhagelelang gabedi 1) go farologanya tlhaolo ya barutabana pele le morago ga khoso le 2) go ela tlhoko le go tlhalosa tshedimosetso ya tlhaolo ya borutegi jaaka barutabana ba batsayakarolo mo khosong. Dipholo tsa tsamaiso ya potsotherisano e e neng e le teng pele ga go tsena khoso ya WhatsApp Messenger-based IBP, di bontsha gore ba bantsi ba na le tlhaolo ya borutegi jo bo sa siamang. Ba ne ba nna barutabana ka mabaka a a rileng a a sa tshwaneng fela ba sa ipone sentle jaaka barutabana, ka megopolo ya go tlogela Yunibesithi fa ditšhono tsa intasetari di tlhagelela. Ba ne ba sena boatlhodi jwa semmuso ba petakoji, mme ba ne ba sa dumele gore kitso e jaana e a tlhokagala, ka bone bontsi bo ne bo tsaletswe ditlhagiso tsa go tsepama mo borutabaneng. Dipholo tsa kelotlhoko ya batsayakarolo mo nakong ya khoso ya IBP di bontsha gore khoso e e neetse barutabana ditlwaelo tse di rileng tse di sa tsamaisaneng fela le IBP gape le ditlhagiso tse dingwe tsa borutabana. WhatsApp Messenger e kgona go abelana mo polatefomong e e bonolo ya inthanete mo barutabaneng ba ba tlhaeletsanang le go abelana dikakanyo kwa ntle ga tlhokego ya go kopana mo lefelong ka sebele. Morago ga khoso ya IBP batsayakarolo ba begile gore ba leba ditlhaolo tsa bone tsa borutegi ka letshwao la koketso. Jaanong ba lemogile botlhokwa jwa petakoji mo go ruteng, se se tlhagisiwa ka letshwao la koketso mo boruteging jwa go ruta, ba bangwe ba ntse ba akanya go nna le boatlhodi jwa semmuso ka mo petakoji. / Curriculum and Instructional Studies / D. Phil. (Curriculum Studies)