Youth Centres such as Faure Youth Centre provide a challenge to questions such as violence and crime. This qualitative research journey started at Faure Youth Centre using narrative pastoral care and counselling and participatory action research to assist the young people there to find alternative ways of standing against violence and crime. Changing circumstances at Faure however, paved the way for the research to follow another direction. This resulted in different voices to emerge and for my family to receive an unexpected `gift' in the process. The `gift' that my pastoral care and counselling at Faure gave to my family initiated a process of change in us and transformed it into a spiralling journey of challenging patriarchal practices and finding alternative ways of living. / Practical Theology / M.Th. (Practical Theology)

Thesis (MTh)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: AIDS is stigma, disgrace, hatred, hardship, abandonment, isolation, exclusion, prohibition, persecution, poverty, privation. AIDS is a metaphor. It is a threat, a tragedy, a blight, a blot, a scar, a stain, a plague, a scourge, a pestilence, a demon, killer, rampant, rampaging, murderer. It is made moral. It is condemnation, deterrence, retribution, punishment, a sin, a lesson, a curse, rebuke, judgement (Pillay, 2008:21). The above quotation represents societal perceptions, discourses and responses to the AIDS pandemic. Sadly, in the early days of this pandemic, some theologians and churches held the above-mentioned perception, creating the fear in sufferers of the disease that they might be judged. Communities, families and people living with HIV/AIDS (PLWHA) also still hold this view. The aim of this study is to investigate the judgemental attitudes in pastoral care and spiritual counselling for women living with HIV/AIDS. One of the aspects that contribute to the spread of the HIV pandemic is the stigma attached to it as it is the stigma that causes the silence. This study aims to explore the definition of stigma and investigate its causes and results as well as looking into the judgemental attitudes of the community, church, society, family and counselling of the HIV/AIDS sufferer, their identity crisis and their question of meaning. Furthermore, the study aims to investigate the theological reflection on the notion of God, through the doctrine of judge ment (how God is presented as a judge in both the Old and the New Testaments), as well as Old and New Testaments’ views on illness. Using these sources, this study investigates whether or not HIV is a punishment from God. Using case studies, the resurrection of hope and the role of hope in a person was explored. This study also investigates how pastoral care and spiritual counselling can empower and bring hope and healing to PLWHA. This was done through the use of Louw’s five-phase model of counselling PLWHA, an externalising method from a narrative approach. This study seeks to determine the judgemental attitudes in pastoral care and counselling towards women living with the HI virus in the local township of Lwandle. It is said that the people most vulnerable to the HI virus and most infected are women and especially those living in the poor townships of South Africa. Their lack of education and poverty put these women in a more dangerous situation than their counterparts. In the township churches, women are in the majority. This study speculates about the role of pastoral care and counselling in empowering these women, in particular those living with HIV and AIDS and seeks to explore how the faith community, society and their families judge these women. It also investigates how pastoral care can dispute irrational and unrealistic constructs applied to the interpreta tion of the pandemic and how the Christian community can contribute to constructive pro cesses of de-stigmatisation. In the early days of the pandemic, the church regarded intercourse as intended solely for procreation (Van Dyk 2008:318). Therefore, since it is well established that HIV and AIDS is a desease that is mostly contracted through sexual activity, those who contracted the disease were regarded as being not morally sound or upright members of society. This resulted in pastoral counsellors finding it difficult to counsel without discussing the causes of this disease as when they did so, they often appeared to be condemning the infected persons by judging them. This study focuses on the judgemental attitudes and stigmatisation, a theological reflection on the notion of God, as well as on women living with the HI virus in a specific context. In order to determine the attitudes of pastoral care and counselling, an empirical study was done to assess the attitudes in the above-mentioned location to PLWHA in that community. The aim of the empirical research was not to create statistical evidence, but rather to reflect the stories of the women living with the virus in this community. For the study, a certain group of women was selected from the support group of women who are living with HIV/AIDS. The co-ordinator of the support group helped the researcher to access the people from the Ikhwezi clinic. A questionnaire was used for the findings. The study showed the pain, vulnerability as well as the bravery of these women. Through the case study, the researcher was able to demonstrate how hope can change the lives of PLWHA. / AFRIKAANSE OPSOMMING: Vigs is stigma, haat, swaarkry, verlating, isolasie, uitsluiting, verbod, vervolging, armoede, ontbering. VIGS is 'n metafoor. Dit is 'n bedreiging, 'n tragedie, 'n vloek, 'n klad, 'n letsel, 'n vlek, 'n plaag, 'n kastyding, 'n pestilensie, 'n demoon, 'n doodmaker, wild, vervloek, 'n moordenaar. Dit is sedelikheid gemaak. Dit is veroordeling, afskrikking, vergelding, straf, 'n sonde, 'n les, 'n vloek, teregwysing veroordeling (Pillay, 2008:21). Bostaande aanhaling verteenwoordig sosiale persepsies, gesprekke en reaksies betreffende die VIGS pandemie. Tragies om te sê, in die begin van die pandemie was bostaande persepsie die standpunt van sommige teoloë en kerke, wat die vrees by lyers van die siekte geskep het dat hulle veroordeel sou word. Gemeenskappe, gesinne en mense wat lewe met MIV/VIGS (MWLMV) huldig nog steeds hierdie seining. Die doel van hierdie studie is om die veroordelende houdings by pastorale sorg en berading van vroue wat lewe met MIV/VIGS, te ondersoek. Een van die kwessies wat bydrae tot die toename van die MIV- pandemie is die stigma wat daaraan kleef, omdat dat die stigma is wat die verswyging daarvan veroorsaak. Hierdie studie beoog om die definisie van sigma te verken, en om die oorsaak en die gevolg daarvan te ondersoek, asook as om ’n kykie te kry in die veroordelende houdings van die gemeenskap, die kerk, die samelewing, die familie en die berading van die MIV/VIGS-lyer, hulle identiteitskrisis en hulle soeke na betekenis. Verder beoog die studie om die teologiese besinning oor die idee van God n.a.v., die leerstelling van oordeel (hoe God voorgestel word as Regter in sowel die Ou en Nuwe Testament), sowel as die Ou Testamentiese en Nuwe Testamentiese sienings oor siekte, te ondersoek. Deur die gebruik van hierdie bronne will hierdie studie ondersoek of MIV ’n straf deur God is. Hierdie studie ondersoek ook hoe pastorale sorg en berading kan bemagtig en hoop kan bring vir MWLMV. Dit is gedoen deur die gebruik van Louw se vyf fase beradingsmodel vir MWLMW-’n eksternaliseringsmetode vanuit ’n narratiewe benadering. Deur gebruik te maak van gevallestudies is die opwekking van hoop en die rol van hoop in ’n persoon verken. Hierdie studie poog om die veroordelende houdings by pastorale sorg en beranding van vroue wat leef met die MI-virus in die plaaslike dorpie Lwandle, vas te stel. Daar word gesê dat die kwesbaarste vir die MI-virus en die mees geïnfekteerde persone die vroue is, en by uitstek die wat in die arm dorpies van Suid-Afrika woon. Hulle gebrek aan geletterdheid en hulle armoede bedreig hierdie vroue meer as hulle mans. In die dorpskerke is vrouens in die meerderheid. Hierdie studie besin oor die rol van pastorale sorg en berading in die bemagtiging van hierdie vroue, in besonder hulle wat met MIV/VIGS lewe in die studie poog om te verken hoe die geloofsgemeenskap, die samelewing en hulle gene hierdie vroue beoordeel. Dit ondersoek ook hoe pastorale sorg irrasionele en onrealistiese opvattings rakende die interpretasie van die pandemie kan betwis, en hoe die Christengemeenskap kan bydrae tot ’n opbouende proses van destigmatisering. In die vroeë dae van die pandemie het die kerk gemeenskap gesien as uitsluitlik bedoel vir voorplanting (Van Dyk 2008:318). Aangesien dit algemeen aanvaar word dat MIV en VIGS ’n siekte is wat meestal opgedoen word deur seksuele aktiwiteite, is hulle wat hierdie siekte opgedoen het, nie gesien as moreel, of as onkreukbare lede van die gemeenskap nie. Dit het daartoe gelei dat pastorale beraders dit moeilik gevind het om te beraad sonder om die oorsaak van die siektetoestand te bespreek indien hulle dit wel gedoen het, en het dit dikwels gelyk asof die geïnfekteerde persoon veroordeel is deurdat hulle geoordeel is. Hierdie studie fokus op die veroordelende houdings en stigmatisasie-op ’n teologiese besinning oor die idee van God, sowel as op die vroue wat met die MI-virus binne ’n bepaalde raamwerke leef. Ten einde die houdings van pastorale sorg en berading teenoor MWLMV te bepaal, is ’n empiriese studie in daardie gemeenskap gedoen. Die doel met die empiriese navorsing was nie om statistiese bewyse te skep nie, maar eerder om te besin oor die verhale van die vroue wat met die virus leef in hierdie gemeenskap. Vir die studie is ’n bepaalde groep vroue geselekteer uit die ondersteuningsgroep vroue wat met MIV/VIGS leef. Die koördineerder van die ondersteuningsgroep het die navorser gehelp om die mense van die Ikhwezi kliniek te bereik. ’n Vraelys is gebruik vir die bevindinge. Die studie het die pyn, verwondbaarheid, sowel as die moed van hierdie vroue getoon. Deur die gevallestudie het die navorser aangetoon hoe hoop die lewens van MWLMV kan verander.

Youth Centres such as Faure Youth Centre provide a challenge to questions such as violence and crime. This qualitative research journey started at Faure Youth Centre using narrative pastoral care and counselling and participatory action research to assist the young people there to find alternative ways of standing against violence and crime. Changing circumstances at Faure however, paved the way for the research to follow another direction. This resulted in different voices to emerge and for my family to receive an unexpected `gift' in the process. The `gift' that my pastoral care and counselling at Faure gave to my family initiated a process of change in us and transformed it into a spiralling journey of challenging patriarchal practices and finding alternative ways of living. / Philosophy, Practical and Systematic Theology / M.Th. (Practical Theology)

This work is concerned with healing practices that are created within a participatory framework in pastoral theology. It works in post-colonial and postapartheid times in South Africa following on from the Truth and Reconciliation Commission. The thesis looks to forms of participation with both victims and perpetrators of apartheid. It seeks to challenge singular identities of victims and perpetrators, whites and blacks, which are bound up in juridical practices that are embedded within binary forms of identity. It exposes some of the problems associated with the splitting of a subject from an object of enquiry. The research concerns a journey with a group of Mothers who lost their sons and husbands to the violence of the apartheid state. It is also a journey with some of the perpetrators who were responsible for the elimination of these men. It seeks to deconstruct identity in order to find alternate descriptions of people, both the victims and perpetrators that are not constructed within a binary oppositional form. This is worked with ideas from the social construction movement particularly ideas relating to relational responsibility. The research attempts to create a safe enough context for accountability, vulnerability and healing to take place within a participatory frame of pastoral care. It works with post-modern theology and some of the philosophy of Derrida, Foucault and Levinas. / Practical Theology / D.Th.(Practical Theology with specialisation in Pastoral Therapy)

This work is concerned with healing practices that are created within a participatory framework in pastoral theology. It works in post-colonial and postapartheid times in South Africa following on from the Truth and Reconciliation Commission. The thesis looks to forms of participation with both victims and perpetrators of apartheid. It seeks to challenge singular identities of victims and perpetrators, whites and blacks, which are bound up in juridical practices that are embedded within binary forms of identity. It exposes some of the problems associated with the splitting of a subject from an object of enquiry. The research concerns a journey with a group of Mothers who lost their sons and husbands to the violence of the apartheid state. It is also a journey with some of the perpetrators who were responsible for the elimination of these men. It seeks to deconstruct identity in order to find alternate descriptions of people, both the victims and perpetrators that are not constructed within a binary oppositional form. This is worked with ideas from the social construction movement particularly ideas relating to relational responsibility. The research attempts to create a safe enough context for accountability, vulnerability and healing to take place within a participatory frame of pastoral care. It works with post-modern theology and some of the philosophy of Derrida, Foucault and Levinas. / Philosophy, Practical and Systematic Theology / D.Th.(Practical Theology with specialisation in Pastoral Therapy)

Text in English with abstracts in English, Afrikaans, Tswana and Tsonga / In a complex world, change is inevitable and wellness in the workplace remains a popular research phenomenon in facilitating employee and organisational productivity. Churches as organisations are not exempt from change dynamics in the world of work. Employees of the church, namely pastors and their well-being are similarly imperative, as they are also responsible for facilitating the well-being of others. Coaching has emerged as a valuable and useful psychological helping process aimed at enhancing employees’ well- being and facilitating their engagement, commitment and productive work behaviour. Mentoring and training are predominant interventions aimed at addressing aspects potentially relevant to pastor well-being in both the Dutch Reformed Church (DRC) and the United Reformed Church of South Africa (URCSA), albeit each with very distinct objectives in terms of calling, and professional and skills development. In light of the current underutilised mentoring programme of the DRC and the sole emphasis on skills training in the URCSA, this study emerged from the need to understand how an in-depth understanding of pastors’ experiences of well-being can contribute to construct a coaching model for professional pastoral caregivers. In order to develop a coaching model to care for and optimise the well-being of the pastors, my multidisciplinary background (stemming from Industrial and Organisational Psychology [IOP], Human Resource Management [HRM] and Theology) increased my curiosity about pastors’ experiences of well-being in a Christian faith-based South African church context. In qualitative research inquiries, investigators creatively use multiple qualitative methods from a pragmatic stance. Hence, in this thesis I used at first two qualitative research methods, namely interactive qualitative analysis (IQA) and narrative synthesis that contributed to a transparent and systematic way to collect analyse, and document the research report. As a third qualitative research method, I used an auto ethnographic reflection writing style to make trustworthy inferences about the research findings and to think about the implications thereof on the rest of the research community. A coaching model was constructed and is proposed as a possible model to care for and optimise the well-being of the pastor (individual employee) and by implication also of a church (non-profit Christian faith-based organisation). This thesis also contributes methodologically to emerging IQA research in a South African work context. Lastly, the thesis contributes to multidisciplinary studies as it integrated theoretical and empirical perspectives from three disciplines, namely IOP, HRM and Theology. / In 'n ingewikkelde wêreld is verandering onvermydelik en welstand in die werksplek bly 'n gewilde navorsingsverskynsel om werknemer- en organisatoriese produktiwiteit te fasiliteer. Kerke as organisasies is nie vrygestel van veranderingsdinamika in die wêreld van werk nie. Kerke se werknemers, naamlik pastore en hul welstand is op soortgelyke wyse noodsaaklik omdat hulle verantwoordelik is om ander se welstand te fasiliteer. Afrigting het as 'n waardevolle en nuttige psigologiese hulpproses ontluik wat daarop gemik is om werknemers se welstand te bevorder en om hul betrokkenheid, toewyding en produktiewe werksgedrag te fasiliteer. Mentorskap en afrigting is oorwegende intervensies wat daarop gemik is om aspekte aan te spreek wat moontlik relevant kan wees tot pastore se welstand in beide die Nederduits Gereformeerde Kerk (NGK) en die Verenigde Gereformeerde Kerk van Suid-Afrika (VGKSA), alhoewel elkeen baie duidelik onderskeibare doelstellings met betrekking tot roeping, en professionele en vaardigheidsontwikkeling het. In die lig van huidige onderbenutting van mentorskapprogramme van die NGK en die uitsluitlike klem op vaardigheidsopleiding in die VGKSA, het hierdie studie ontstaan uit die behoefte om te verstaan hoe 'n diepgaande begrip van pastore se ervaring van welstand tot 'n konstruktiewe afrigtingsmodel vir professionele pastorale versorgers kan bydra. Om 'n afrigtingsmodel te ontwikkel om pastore te versorg en hul welstand te optimeer, het my multidissiplinêre agtergrond (industriële en organisatoriese sielkunde, menslikehulpbronbestuur en teologie) my nuuskierigheid oor pastore se welstand in 'n Christelik-gebaseerde Suid-Afrikaanse kerkkonteks geprikkel. In kwalitatiewe navorsingsvrae, gebruik navorsers meervoudige kwalitatiewe metodes uit 'n pragmatiese standpunt kreatief. In hierdie tesis het ek dus aanvanklik twee kwalitatiewe navorsingsmetodes gebruik, naamlik interaktiewe kwalitatiewe ontleding (IKO) en narratiewe sintese wat bydra om data deursigtig en sistematies te versamel, te ontleed en die navorsingsverslag te dokumenteer. As 'n derde kwalitatiewe navorsingsmetode het ek 'n reflektiewe outo-etnografiese skryfstyl gebruik om betroubare afleidings oor die navorsingsbevindings te maak en om oor die implikasies daarvan op die navorsingsgemeenskap te dink. 'n Afrigtingsmodel is saamgestel en is voorgestel as 'n moontlike model om na pastore (individuele werknemers) om te sien en hul welstand te optimeer en dus ook die van 'n kerk (niewinsgewende organisasie wat op die Christelike geloof gebaseer is). Hierdie tesis dra ook metodologies tot ontluikende IKO-navorsing in 'n Suid-Afrikaanse werkskonteks by. Die tesis dra laastens tot multidissiplinêre studies by omdat dit teoretiese en empiriese perspektiewe van die drie vakgebiede, naamlik industriële en organisatoriese sielkunde, menslikehulpbronbestuur en teologie, integreer. / Mo lefatsheng le le marara, diphetogo di nna di le gona mme itekanelo ya mo tirong e sala go nna ntlha e e tlwaelegileng ya dipatlisiso go gokaganya tlhagiso ya badiri le ya setheo. Dikereke jaaka ditheo ga di a gololesega mo dintlheng tsa diphetogo mo tirong. Badiri ba kereke, e leng baruti, le itekanelo ya bona, ba botlhokwa fela jalo ka ntlha ya fa le bona ba rwele maikarabelo a go ela tlhoko itekanelo ya ba bangwe. Katiso e tlhageletse jaaka tsamaiso ya thuso e e boleng le e e mosola ya saekholoji e maikaelelo a yona e leng go tokafatsa itekanelo ya badiri le go gokaganya seabe sa bona, maitlamo le maitsholo a a mosola mo tirong. Tataiso le katiso ke ditsibogo tse di dirisiwang gantsi tse maikaelelo a tsona e leng go samagana le dintlha tse di maleba mo itekanelong ya baruti mo Kerekeng ya Dutch Reformed (DRC) le ya United Reformed Church of South Africa (URCSA), le fa tsotlhe di na le maitlhomo a a farologaneng go ya ka pitso, tlhabololo ya boporofešenale le bokgoni. Ka ntlha ya lenaneo le ga jaana le sa dirisiweng mo go lekaneng la tataiso la DRC le kgatelelo ya katiso ya bokgoni fela kwa URCSA, thutopatlisiso eno e bakilwe ke tlhokego ya go tlhaloganya ka moo go tlhaloganya go ya kwa botennye ga maitemogelo a baruti a itekanelo go ka tshwaelang ka gona go aga sekao sa katiso sa baruti ba batlhokomedi ba porofešenale. Go aga sekao sa katiso sa go tlhokomela le go oketsa itekanelo ya baruti, lemorago la me la maphatamantsi (go tswa mo Saekholojing ya Madirelo le Ditheo [IOP], Botsamaisi jwa Badiri [HRM] le Thuto ya Bodumedi (Thioloji)) le okeditse phisegelo ya me ya go itse ka maitemogelo a baruti a itekanelo go ya ka bokao jwa kereke ya Aforikaborwa e e theilweng mo tumelong ya Sekeresete. Mo dipotsisong tsa dipatlisiso tse di lebelelang mabaka, babatlisisi ba dirisa mekgwa e mentsi ya patlisiso e e lebelelang mabaka go tswa mo kemong ya dintlha. Ka jalo mo thesising eno ke dirisitse mekgwa ya ntlha e mebedi ya dipatlisiso tse di lebelelang mabaka, e leng tshekatsheko e e lebelelang mabaka ka tshusumetso (IQA) le motswako wa kanelo o o tshwaetseng mo tseleng e e seng bofitlha le e e rulaganeng go kokoanya, sekaseka le go kwala pegelo ya patlisiso. Jaaka mofuta wa boraro wa dipatlisiso tse di lebelelang mabaka, ke dirisitse setaele sa go kwala sa itshekatsheko ya othoetenokerafi go fitlhelela ditshwetso tse di ikanyegang ka ga diphitlhelelo tsa dipatlisiso le go akanya ka bokao jwa tsona mo setšhabeng sotlhe sa dipatlisiso. Go agilwe sekao sa katiso mme se tshitshinngwa jaaka sekao se se ka dirisiwang go tlhokomela le go tokafatsa itekanelo ya moruti (modiri a le mongwe) mme ka go rialo gape le ya kereke (setheo se se sa direng letseno se e theilweng mo tumelong ya Sekeresete). Thesisi eno gape e tshwaela mo ntlheng ya mekgwa mo dipatlisisong tse di tlhagelelang tsa IQA go lebeletswe Aforikaborwa. Kwa bokhutlong, thesisi eno e tshwaela mo dithutopatlisisong tsa maphatamantsi ka ntlha ya fa e kopantse megopolo ya tiori le ya maitemogelo go tswa mo maphateng a le mararo e leng, IOP, HRM le Thioloji. / Eka misava ya nsohensohe, ku cinca i nchumu lowu nga sivelekekiku na swona ku hlayiseka entirhweni swa ha ri nchumu lowu nga duma swinene eka ku endliwa ka rhiseche eka ku pfuneta mutirhi na nhlangano leswo swi tirha hi xiyenge xa vuyelo bya le henhla. Tikereke tani hi minhlangano a yi le handle eka timhaka ta ku cinca emintirhweni. Vatirhi va kereke, ku nga vafundzhisi na vuhlayiseki bya vona na swona i swa nkoka tani hi leswi va nga na vutihlamuleri eka ku tiyisa leswo van'wana va hlayisekile no va na rihanyu lerinene. Ku dzabela swi vonaka tani hi nchumu wa nkoka no pfuneta eka ku pfuneta hi swa ngqondo leswi swi nga na xikongomelo xa ku yisa emahlweni vuhlayiseki bya vatirhi no endla leswo va va eka xiyimo xa ku tirhisana, ku tiyimisela no va na mahanyelo ya ku gingirika emintirhweni na ku tirha hi vuyelo. Ku mentharixa na vuleteri i minchumu leyi endliwaka hi xikongomelo xa ku langutana na rihanyu lerinene ra vafundzhisi va tikereke ta Dutch Reformed Church (DRC) na United Reformed Church of South Africa (URCSA), hambi leswi yin'wana ya tona yi nga na swikongomelo swo hambana hi ku landza xivito, na ku hluvukisiwa ka vuprofexinali na vuswikoti. Hi ku vona leswo nongonoko wa ku mentharixa a wu tirhisiwi swinene eka DRC kasi eka va URCSA ku tshikileriwa ngopfu vuleteri bya vuswikoti, dyondzo leyi yi sukela eka xilaveko xa ku twisisa swinene hi vuenti swipiriyoni swa vafundzhisi swa vuhlayiseki bya vona ku pfuneta ku endla modlele wa vudzaberi eka vahlayisi va vafundzhisi hi swa vuprofexinali. Leswo ku endliwa modlele wa vudzaberi bya ku hlayisa no yisa ehenhla xiyimo lexinene xa vafundzhisi, tidyondzo ta mina (leti sukelaka eka Industrial Organisational Psychology (IOP), Human Resource Management [HRM] na tidyondzo ta ntivo-vukwembu ku nga Theology) swi yise ehenhla ku navela ku tiva ka mina hi swipiriyoni swa vafundzhisi hi vuhlayiseki bya vona eka vugandzeri bya vona lebyi byi nga le ka Vukresre eka tikereke ta vona eAfrika Dzonga. Eka swivutiso swa qualitative research na ntirhiso wa ndzavisiso hi vuswikoti leswi swi tirhisiwaka ku endla qualitative methods eka xiyimo lexi khomekaka. Hikokwalaha eka thesis leyi ndzi tirhise eka mafambiselo mambirhi ya qualitative research methods, ku nga interactive qualitative analysis (IQA) na narrative synthesis leyi yi nga pfuneta ku kuma maendlelo lama ya nga rivaleni ku hlengeleta nxopanxopo na ku endla dokumente ya xiviko xa rhiseche. Maendlelo ya vunharhu ya qualitative research method, lama ndzi nga ma tirhisa i ya authethnographic reflection writing style ku endla tiinferense ta ku tshembeka hi vuyelo bya rhiseche na ku ehleketa hi ti-implications ta swona eka hinkwavo lava va endlaka rhiseche. Modlele wa vudzaberi wu endliwile na swona hi wona lowu wu gangisiwaka tani hi modlele lowu kotekaku wa vuhlayisi na ku yisa ehenhla nhlayiseko wa mufundzhisi (ku nga mutirhi wun'we) kasi hi vuyelo na swona eka kereke (ku nga nhlangano wa vupfumeri bya Vukreste lowu nga tirheleku vuyelo bya mali). Thesis leyi yi tlhela yi pfuneta hi metodoloji ku humesa IQA research eka xiyimo xa Afrika Dzonga. Xo hetelela, thesis leyi yi tlhela yi pfuneta tidyondzo ta multidisciplinary tani hi laha ti nga hlanganisiwa eka thiyori na le ka empirical perspectives ku suka eka tidisiplini tinharhu leti ku nga, IOP, HRM na Theology. / Industrial and Organisational Psychology / Ph. D. (Psychology (Industrial and Organisational Psychology))