MAAS / Department of Music

Text in English with abstracts in English, Afrikaans and Tswana with keywords in English and Tswana / Displacement in the South African context is a complex and diverse phenomenon which is under-researched, particularly from the point of view of post-resettlement stress. The Meetse-a-tala community from Groenwater, Northern Cape, was resettled in 1964 and returned in 1999 to their ancestral land after a 25 year struggle to do so. The community anticipated that the land would present all the natural resources they had in 1964, but unfortunately, when they returned, the outlook seemed a lot different. / Verskuiwing in die Suid-Afrikaanse konteks is ‘n diverse en komplekse verskynsel wat nog nie voldoende nagevors is, veral vanuit die oogpunt van post-hervestigingsstres nie. Die Meetse-a-tala-gemeenskap van Groenwater in Noord-Kaap is in 1964 hervestig en het in 1999 teruggekeer na die land van hul voorouers na ‘n 25 jaarlange stryd om dit te bewerkstellig. Die gemeenskap het verwag dat die gebied weer al die natuurlike hulpbronne sou aanbied wat hulle in 1964 gehad het, maar ongelukkig, met hul terugkeer, het die vooruitsigte heel anders gelyk. / Tiragalo ya go fudusiwa ka dikgoka mo bokaong jwa Aforikaborwa e tlhagisa marara a a farologaneng ka ntlha ya dipatlisiso tse di lekanyeditsweng malebana le kgatelelo ya maikutlo e e amanang le morago ga go fudusiwa. Baagi ba Meetse-a-tala go tswa kwa Groenwater, kwa Kapabokone, ba itemogetse tiragalo ya go fudusiwa ka 1964 mme morago ga go kgaratlha dingwaga tse 25 go boela kwa lefatsheng la badimo ba bona, ba boetse ka 1999. Baagi ba ne ba solofetse gore lefatshe le tlaa ba neela ditlamelo tsotlhe tsa tlholego tse ba neng ba na natso fa ba tsamaya ka 1964, mme ka bomadimabe, e rile fa ba bowa, ba fitlhela le lebega le farologane thata. / Anthropology and Archaeology / M.A. (Anthropology)

MAAS / Centre for African Studies / Since its inception, the study of music in South African schools has been fashioned on Western Classical models. The change in orientation from the Eurocentric to the Afrocentric approach required that indigenous African music be accorded space in the curriculum. This study explores challenges in mainstreaming indigenous African music in the curriculum of South African primary schools. It specifically focuses on the Intermediate Phase (grades 4-6). This study enlists a variety of appropriate qualitative methodologies, such as interviews carried out with a sample of educators and schools. It also analysed relevant DVDs of indigenous African music performances. It is envisaged that findings emanating from this study will be of value to music educators, music curriculum planners, education specialists, and other stakeholders. The dissemination methods will include publications of relevant teaching materials for classroom purposes, as well as generating research articles for scholarly discourse. / NRF

Bibliography: leaves105-117 / Summaries followed the Bibliography / The study investigates the abuse of husbands’ property by widows in the two selected isiZulu novels Ifa ngukufa and Ifa lenkululeko, which is found to have a huge impact on children and family members. The study presents the causes of the abuse of husbands’ property, the course of action of abusing husbands’ property and the consequences thereof. The content analytical approach has been used to analyse the two novels. The analysis reveals that some of the causes of the abuse of husbands’ property by widows are the widows’ carelessness, weakness, lack of respect, stress and laziness. In both literary texts, widows abuse their husbands’ property with their new lovers. As persons living in modern times, they do not respect the African cultural practices. They refuse to wear mourning clothes for their late husbands, as required by the African culture. Instead, they find new lovers within a few days of their husbands’ death, and invite them to stay in their husbands’ houses. The study highlights how easily some people, including widows, can be influenced by other peoples’ cultures. They do not respect their parents, children and the in-laws; and do not pay attention to the wellbeing of their children. When the money is depleted, the new lovers go back to their families. The study further reveals that, after the departure of the new lovers, the widows realise that they (new lovers) were not in love with them, but were after their properties. The presence of the new lovers in the widows’ lives has a negative effect on family members. Consequently, the relationship between the widows and the in-laws, parents and children suffers. The investigation is concluded by presenting recommendations that will help widows to avoid tricksters from robbing them of their property. The study is of great value to children who become the victims of circumstance. / Ucwaningo luphenya ngokuhlukunyezwa kwempahla yabayeni ngabafelokazi kumanoveli amabili akhethiwe esiZulu ethi Ifa ngukufa nethi Ifa lenkululeko, okutholakala ukuthi kunomthelela omkhulu ezinganeni nakumalungu omndeni. Ucwaningo luveza izimbangela zokuhlukunyezwa kwempahla yabayeni, isenzo sokwenza kabi impahla yabayeni nemiphumela yakhona. Indlela yokuhlaziya okuqukethwe isetshenziselwe ukuhlaziya lamanoveli amabili. Ukuhlaziywa kuveza ukuthi ezinye zezimbangela zokuhlukunyezwa kwempahla yabayeni ngabafelokazi ukunganaki kwabafelokazi, ubuthakathaka, ukungabi nenhlonipho, ingcindezi nobuvila. Kuyo yomibili imibhalo ebhaliwe, abafelokazi bahlukumeza impahla yabayeni babo namashende abo amasha. Njengabantu abaphila ezikhathini zanamuhla, abayihloniphi imikhuba yamasiko ase-Afrika. Bayenqaba ukugqoka izingubo zokuzila zabayeni babo abangasekho, njengoba kudingeka ngokwesiko lase-Afrika. Esikhundleni salokho, bathola amashende amasha ezinsukwini ezimbalwa ngemuva nje kokushona kwabayeni babo, futhi bagcine behlala nabo ezindlini zabayeni babo. Ucwaningo luqhakambisa ukuthi kulula kanjani ukuthi abanye abantu, kufaka phakathi nabafelokazi, bathonywe ngamasiko abanye abantu. Abahloniphi abazali babo, izingane kanye nabasemzini lapho bendele khona; futhi abanaki ngisho nenhlalakahle yezingane zabo. Lapho imali isiphelile, amashende abo amasha abuyela emindenini yabo. Ucwaningo luqhubeka ngokuveza ukuthi, ngemuva kokuhamba kwamashende abo amasha, abafelokazi bayabona ukuthi wona (amashende amasha) abengabathandi, kepha babelandela impahla yabo. Ukuba khona kwamashende amasha ezimpilweni zabafelokazi kunomthelela omubi kumalungu omndeni. Ngenxa yalokho, ubudlelwano phakathi kwabafelokazi nabasemzini, abazali nezingane buyaphazamiseka. Uphenyo luphethwa ngokwethula izincomo ezizosiza abafelokazi ukuthi bagweme abakhohlisi ekubaphuceni impahla yabo. Ucwaningo lubaluleke kakhulu ezinganeni eziba yizisulu zalezi zezimo. / Phuputso e batlisisa tshebediso e mpe ya thepa ya banna ke bahlolohadi dibukeng tse pedi tsa dipale tse kgethilweng tsa Sezulu Ifa ngukufa le Ifa lenkululeko, e eleng taba e fumanwang e na le tshusumetso e kgolo ho bana le ditho tsa malapa. Phuputso e hlahisa disosa tsa tshebediso e mpe ya thepa ya banna, mokgwa wa ho sebedisa ka tsela e mpe thepa ya banna le ditlamorao tsa teng. Mokgwa wa katamelo ya manollo ya dikateng o sebedisitswe ho manolla dipale tse pedi. Manollo e senola hore tse ding tsa disosa tsa tshebediso e mpe ya thepa ya banna ke bahlolohadi ke ho se tsotelle, bofokodi, ho hloka tlhompho, kgatello ya maikutlo le botswa. Ditemaneng tsa bongodi ka bobedi, bahlolohadi ba hlekefetsa thepa ya banna ba bona le baratuwa ba bona ba batjha. Jwalo ka batho ba phelang mehleng ya kajeno, ha ba hlomphe ditlwaelo tsa setso sa Maafrika. Ba hana ho apara diaparo tsa bofifi bakeng sa banna ba bona ba seng ba hlokahetse, jwalo ka ha moetlo wa Maafrika o hloka hore ho be jwalo. Ho ena le moo, ba fumana baratuwa ba batjha matsatsi a mmalwa kamora lefu la banna ba bona, ebe ba ba memela ho dula ka matlung a banna ba bona. Phuputso e bontsha hore na batho ba bang, ho kenyeletswa le bahlolohadi, ba ka susumetswa habonolo jwang ke ditso tsa batho ba bang. Ha ba hlomphe batswadi ba bona, bana le ba bohading; mme ha ba tsotelle boiketlo ba bana ba bona. Ha tjhelete e fedile, baratuwa ba batjha ba kgutlela malapeng a bona. Phuputso e tswela pele ho senola hore, kamora hore baratuwa ba batjha ba tsamaye, bahlolohadi ba hlokomela hore (baratuwa ba batjha) ba ne ba sa ba rate, empa ba ne ba le kamora thepa ya bona. Boteng ba baratuwa ba batjha bophelong ba bahlolohadi bo na le phello e mpe ho ditho tsa lelapa. Ka hona, kamano dipakeng tsa bahlolohadi le ba bohading, batswadi le bana e ya senyeha. Phuputso e phethelwa ka ho hlahisa dikgothaletso tse tla thusa bahlolohadi ho qoba hore baqhekelli ba ba utswetse thepa ya bona. Phuputso ena e bohlokwa haholo ho bana ba fetohang diphofu tsa maemo a tjena. / African Languages / M.A. (African Languages)

Text in English with abstracts in English, Sesotho, isiZulu and Afrikaans. Translated titles in Sesotho, isiZulu and Afrikaans / In the thesis, I critically examine the art acquisition policy of the Unisa Art Gallery (UAG) during and after apartheid in South Africa. The Unisa Art Gallery acquisition policy (UAGAP) is investigated against the transformation imperatives as informed by national policies on arts and culture. I take the view that the process of art acquisition does not exist outside of the sociopolitical discourse. Although the thesis is registered in the subject of Art History, the research adopts a multidisciplinary approach as it straddles the domains of visual art and cultural policy. Therefore, its focus on acquisition policy requires a combination of methodologies that can accommodate the intended research objectives. The study is based on the hypothesis that the collecting of art and acquisition policies are still untransformed from the Eurocentric paradigm of thought. I adopt Afrocentricity and decoloniality as theoretical frames of analysis. University museums are public cultural institutions, and the South African Constitution guarantees the right to culture. Therefore, the reluctance of public institutions to uphold the imperatives demonstrates a level of resistance to transformation. In the study, I investigate circumstances that influence the positive or negative way the UAGAP seemingly responds to the socio-economic and political imperatives of national policies in post-apartheid South Africa. Data analysis shows that there is no explicit relation between the White Paper on Arts, Culture and Heritage (WPACH) (DAC 1996) and the UAGAP. Another finding is that artworks collected in the past were mainly informed by epistemologies which were predominantly Eurocentric, whereby especially the black society has little or no say in the development of university museum policies. Lastly, the perception of arts practitioners is that the pace of transformation of university art collection policies is slow. The findings give rise to a recommendation that government should go beyond “the arms-length approach” (Deacon 2010) in the transformation of arts institutions, and intervene. Another recommendation is that unless the government White Papers are translated into law, they will continue to be ignored by public institutions. / Kule thesisi, ngiphenya ngendlela egxekayo ukutholakala komsebenzi wobuciko. Umgomo omayelana nokutholwa komsebenzi wobuciko kwisikhungo Sombukiso Wobuciko saseNyuvesi yaseNingizimu Africa (Unisa Art Gallery) ngesikhathi sombuso wengcindezelo nangemuva kwesikhathi sombuso wengcindezelo eNingizimu Africa. Umgomo omayelana nokutholakala kwemisebenzi yobuciko yesikhungo Sombukiso Wobuciko eNyuvesi yaseNingizimu Africa uphenywa kubhekwe kwezinto ezinhle ezilethwa yizinguquko njengoba lokhu kugunyazwa yimigomo yezwe kwezobuciko kanye namasiko. Ngithatha umbono othi uhlelo lwezokutholakala kobuciko alwenzeki ngaphandle kwemithelela yezenhlalakahle yabantu kwezepolitiki. Yize ithesisi ibhaliswe kwisifundo soMlando weZobuciko, ucwaningo lwamukela indlela equkethe izifundo eziningi njengoba le thesisi ifinyelela emikhakheni yomsebenzi wobuciko obukwayo kanye nakumgomo wosiko. Ngakho-ke, impokophelo yale thesisi kumgomo wokutholakala komsebenzi wobuciko ifuna inhlanganyela yezindlela zokuhlaziya ezingaxuba phakathi izinhloso zocwaningo eziqondiwe. Ucwaningo lususelwa kwihayiphothesisi/isihlambiselelo esithi imigomo emayelana nokuqoqwa kwemisebenzi yobuciko kanye nokutholakala kwemisebenzi yobuciko ayikaguquki kwizimpande zemibono yaseNtshonalanga/yaseYurophu. Ngamukela imibono egxile kubu-Afrika nemibono eqeda ubukoloni njengezinhlaka zemibono yokuhlaziya. Izikhungo zokugcina amagugu asenyuvesi zingamaziko wamasiko omphakathi, kanti uMthethosisekelo waseNingizimu Afrika unikeza ilungelo lokwenza usiko. Ngakho-ke, ukuba manqikanqika kwamaziko ombuso ukuphakamisa ubuhle bamasiko ngokuhlukahlukana kwawo njengokomgomo kukhombisa izinga lokunqaba ushintsho. Kulolu cwaningo, ngiphenya izimo ezinomthelela phezu kwendlela enhle noma embi uhlelo lwe-UAGAP elibonakala libheka ngayo nezindaba ezimayelana nenhlalakahle yabantu kwezomnotho nakwezepolitiki, ezindabeni zemigomo yezwe esikhathi sangemuva kombuso wengcindezelo eNingizimu Africa. Ukuhlaziywa kwedatha kukhombisa ukuthi abukho ubudlelwane obubonakalayo phakathi kwe-White Paper kwezoBuciko, ezamaSiko kanye nama-Gugu (WPACH) (DAC 1996) kanye nohlelo lwe-UAGAP. Okunye okutholakele ukuthi imisebenzi yobuciko eqoqwe esikhathini esedlule beyincike kakhulu kuma-ephistemoloji ebegxile kwingqubo yase-Yurophu/yaseNtshonalanga, kanti-ke, umphakathi ompisholo ikakhulu akukho nokuncane noma akukho ongakukhuluma mayelana nemigomo yokuthuthukiswa kwezikhungo zokugcina ubuciko bamagugu. Okokugcina, umqondo wabasebenzi kwezobuciko uthi izinhlelo zezinguquko zemigomo yokuqoqwa kwemisebenzi yobuciko emanyuvesi zihamba ngonyawo lonwabu. Ulwazi olutholakele kucwaningo luphakamisa isinqumo sokuthi uhulumeni kufanele asebenze ngomgomo owodwa “the arms-length approach” (Deacon 2010) kuhlelo lwezinguquko kumaziko obuciko, bese angenelele. Esinye isinqumo ukuthi ngaphandle kokuthi ama-White Paper kahulumeni ashicilelwe abe wumthetho, amaziko ombuso azoqhubeka nokuwashaya indiva. / Mo polelotheong eno, ke tlhatlhobile pholisi ya phitlhelelo ya botsweretshi ya Lefelo la Botsweretshi la Unisa (UAG) ka tsela ya tshekatsheko ka nako ya, le morago ga tlhaolele mo Aforikaborwa. Pholisi ya phitlhelelo ya Lefelo la Botsweretshi ya Unisa (UAGAP) e batlisisiwa e bapisitswe le ditlhokego tsa phetogo jaaka di kaelwa ke dipholisi tsa bosetšhaba tsa botsweretshi le setso. Ke akanya gore tirego ya phitlhelelo ya botsweretshi ga e diragale kwa ntle ga puisano ya politiki ya loago. Le fa e le gore polelotheo e kwadisitswe mo setlhogong sa Hisetori ya Botsweretshi, patlisiso e tsaya boitlhagiso jwa melebomentsi jaaka fa e paraletse mo mefameng ya botsweretshi jwa pono le pholisi ya setso. Ka jalo, go tota ga yona pholisi ya phitlhelelo go tlhoka motswako wa mekgwa e e ka amogelang maikemisetso a patlisiso a a lebeletsweng. Thutopatlisiso e ikaegile ka tshitshinyo ya gore dipholisi tsa kokoanyo le phitlhelelo ya botsweretshi di sa ntse di sa fetoga go tswa mo mogopolong wa setso sa Yuropa. Ke tsaya boikaego jwa Aforika le tloso ya bokoloniale jaaka letlhomeso la tiori la tokololo. Dimusiamo tsa diyunibesiti ke ditheo tsa setso tsa setšhaba, mme Molaotheo wa Aforikaborwa o sireletsa tshwanelo ya setso. Ka jalo, go belaela ga ditheo tsa setšhaba go tsweletsa ditlhokego go bontsha go kgaratlha kgatlhanong le diphetogo. Mo thutopatlisisong, ke batlisisa mabaka a a tlhotlheletsang mokgwa o o siameng gongwe o o sa siamang o go lebegang e kete UAGAP e tsibogela ka ona ditlhokego tsa ikonomiloago le sepolitiki tsa dipholisi tsa bosetšhaba tsa Aforikaborwa ya morago ga tlhaolele. Tokololo ya data e bontsha gore ga go na kgolagano e e tlhamaletseng magareng ga Pampiritshweu ya Botsweretshi, Setso le Ngwaoboswa (WPACH) (DAC 1996) le UAGAP. Phitlhelelo e nngwe ke ya gore ditiro tsa botsweretshi tse di kokoantsweng mo nakong e e fetileng di ne di ikaegile bogolosegolo ka diepisetemoloji tse di neng di na le phekeetso e kgolo ya setso sa Yuropa, moo tota setšhaba sa bantsho se nang le tshwaelo e e seng kalo gongwe se se na tshwaelo epe mo go tlhamiweng ga dipholisi tsa dimusiamo tsa diyunibesiti. Kwa bokhutlong, kakanyo ya badiragatsi ba botsweretshi ke gore kgato ya diphetogo ya dipholisi tsa kokoanyo ya botsweretshi jwa diyunibesiti e bonya. Diphitlhelelo di baka katlenegiso ya gore puso e tshwanetse go dira go feta “molebo o o sa gateleleng taolo gongwe tekanyetso” (Deacon 2010) mo diphetogong tsa ditheo tsa botsweretshi, mme e tsereganye. Katlenegiso e nngwe ke ya gore kwa ntle ga gore Dipampiritshweu tsa puso di fetolelwe go nna molao, ditheo tsa setšhaba di tlaa tswelela go di ikgatholosa. / In hierdie tesis ondersoek ek die kunsaankoopbeleid van die Unisa Kunsgalery (UKG) tydens en ná apartheid. Die kunsaankoopbeleid van die Unisa Kunsgalery (KABUKG) word volgens die nasionale transformasiebeleid oor kuns en kultuur beoordeel. Kunsaankope staan na my mening nie los van die sosiopolitieke diskoers nie. Ofskoon hierdie tesis onder die vak Kunsgeskiedenis ingeskryf is, word ʼn multidissiplinêre benadering gevolg aangesien die navorsing die terrein van die visuele kunste en dié van kultuurbeleid bestryk. Om die navorsingsdoelwitte te behaal, is ʼn kombinasie van metodologieë dus nodig. Die studie berus op die hipotese dat die versameling van kunswerke en die aankoopbeleid steeds Eurosentries gerig is en nie getransformeer het nie. Ek neem Afrosentrisiteit en dekolonialiteit as teoretiese ontledingsraamwerke. Universiteitsmuseums is openbare kultuurinstellings en die Suid-Afrikaanse Grondwet waarborg burgers die reg op kultuur. Openbare instellings se onwilligheid om die opdragte uit te voer, dui op ʼn weerstand teen transformasie. Ek verken die omstandighede wat bepaal hoe die KABUKG ná apartheid op die sosioëkonomiese en politieke opdragte reageer. Die dataontleding toon dat daar tussen die Witskrif oor Kuns, Kultuur en Erfenis (WKKE) (DAC 1996) en die KABUKG geen verband bestaan nie. Voorts is bevind dat kunswerke wat in die verlede aangekoop is, oorwegend Eurosentries was. Buitendien het swart mense tans weinig of geen seggenskap in universiteite se museumbeleide. Ten slotte is die tempo waarteen universiteite se aankoopbeleide transformeer volgens kunspraktisyns uiters traag. Daarom word op grond van die bevindings aanbeveel dat die regering sy armlengtebenadering (Deacon 2019) tot die transformasie van kunsinstellings laat vaar, en ingryp. As witskrifte nie wet gemaak word nie, sal openbare instellings aanhou om hulle te ignoreer. / Arts and Music / D. Phil. (Art)

Text in English with abstracts in English, Afrikaans and Setswana. Translated titles in Afrikaans and Setswana supplied / Dataset link: https://doi.org/10.25399/UnisaData.14101913.v1 / The gap between diverse cultures living in a globalized world is not intransigent nor unassumingly flexible. This space is an arena of dissimilarities and correlations, which result in interactions that incite unusual expectations. ‘Cultural hybridity’ is clearly mirrored within contemporary society. New methods and approaches are required to comprehend the lived experiences of escalating displacement. This research traces the trajectory of migration, identity, self and other from the point of view of contemporary diasporic artists. Notions of ethnicity, authenticity, identity, transnationality, singularity and duality are debated against the backdrop of the creative practices of Anish Kapoor and Yinka Shonibare. Informed by Homi K. Bhabha’s concept of the third space, and also theories of hermeneutic translation by Georg Gadamer and Paul Ricoeur, this dissertation creatively and critically investigates the ambiguities and ambivalences in this field of inquiry. / Die gaping tussen uiteenlopende kulture wat in ’n geglobaliseerde wêreld woon, is nóg onversetlik nóg pretensieloos veerkragtig. Hierdie ruimte is ’n arena van ongelykhede en korrelasies wat lei tot interaksies wat ongewone verwagtings ontketen. “Kulturele hibridisme” word duidelik in die eietydse samelewing weerspieël. Nuwe metodes en benaderings word vereis om die werklike ervarings van toenemende ontheemding te verstaan. Hierdie navorsing spoor die trajektorie van migrasie, identiteit, self en ander vanuit die oogpunt van eietydse diasporiese kunstenaars na. Idees rondom etnisiteit, egtheid, identiteit, transnasionaliteit, enkelvoudigheid en tweevoudigheid word teen die agtergrond van die kreatiewe praktyke van Anish Kapoor en Yinka Shonibare bespreek. Hierdie verhandeling, wat geïnspireer is deur Homi K. Bhabha se konsep van die derde ruimte, asook teorieë van hermeneutiese verplasing deur Georg Gadamer en Paul Ricoeur, ondersoek op ’n kreatiewe en kritiese wyse die dubbelsinnighede en teenstrydighede in hierdie ondersoekveld. / Sekgala magareng ga ditso tse di farologaneng tse di tshelang mo lefatsheng le le susumetsanang ga se a tsepama le mme ga se obege bonolo. Sebaka seno ke serala sa dipharologano le dikamano tse di lebisang kwa dikgolaganong tse di tlhosetsang ditsholofelo tse di sa tlwaelegang. Tota 'motswako wa setso' o bonala sentle mo setšhabeng sa sešweng. Go tlhokega mekgwa le selebo se sentšhwa go tlhaloganya maitemogelo a phuduso e e oketsegang. Patlisiso eno e lebelela motlhala wa bofudugedi, boitshupo, jwa sebele le jo bongwe go tswa mo mogopolong wa batsweretshi ba sešweng go tswa mo mafelong a bofudugedi (diaspora) Go ganetsanwa ka megopolo ya lotso, boammaaruri, boitshupo, boditšhaba, bongwefela le bobedi go lebeletswe ntlha ya ditiragatso tsa boitlhamedi tsa ga Anish Kapoor le Yinka Shonibare. Thesisi eno e e theilweng mo mogopolong wa ga Homi K. Bhabha wa sebaka sa boraro, le ditiori tsa saense ya boranodi ka Georg Gadamer le Paul Ricoeur, e batlisisa ka boitlhamedi le ka tshekatsheko, ketsaetsego e e mo lephateng leno la dipatlisiso. / Art History, Visual Arts and Musicology / M.A. (Visual Arts)

Hazing is an ancient, universal practice. In past and modern societies, the need to join a group is an aspect of our humanity. The process of joining a group frequently includes the need to be hazed in order to legitimate full membership. This study uses the theoretical frameworks of Michel Foucault, Pierre Bourdieu’s perspectives of social order, Henri Tajfel and John Turner’s theory of social identity, and Albert Bandura’s theory of moral disengagement to look at individuals joining groups. In particular, the study has sought to ascertain why those who haze are motivated to act. A grounded theory has been developed through interviewing young adults, who while in positions of leadership as Grade 12 learners in Gauteng schools, planned hazing activities. The grounded theory shows that hazing while enacted by an individual is not solely driven by that person, but rather hazing is a means of cultural reproduction. The mechanism through which hazing occurs focuses on achieving a sense of belonging, conforming to a given culture and consenting to hazing. The hazer is motivated to pass on aspects of the school’s culture, namely school traditions, hierarchical structures, means and standards of discipline, and showing appropriate respect to others. The hazer believes that this can be achieved as those being hazed will comply if they can avoid being humiliated. The developed theory is grounded and was verified through interviewing stakeholders in the school community who had extensive knowledge of the school culture and of Grade 12 learners. / Ukufikisa kungumkhuba wasemandulo, owenziwa emhlabeni wonke. Emiphakathini yasendulo neyenamuhla, isidingo sokuhlanganyela neqembu elithile yinto eyingxenye yobuntu bethu. Inqubo yokuhlanganyela neqembu elithile kuvame ukufaka kukona isidingo sokufikiswa ukuze umuntu abe yilungu ngokuphelele. Lolu cwaningo lusebenzisa izinhlaka zemiqondo yezinzululwazi ezingoMichel Foucault noPeter Bourdieu wokuhleleka kwezenhlalakahle, umbono kaHenri Tajfel noJohn Turner wokuzibandakanya kwabantu kwezenhlalo kanye nombono ka-Albert Bandura wokuziphatha ngendlela engahambisani nemigomo yokulunga ukuze kubukwe abantu abajoyina amaqembu. Ngokusempeleni, ucwaningo lufuna ukubheka ukuthi labo abafikisayo bakhuthazwa yini. Umqondo wenzululwazi wakhiwa ngokuba kubuzwe intsha esencane imibuzo, intsha eyayihlela izinhlelo zokufikisa eyayisezikhundleni zokuhola abafundi ngenkathi yenza iBanga 12 ezikoleni zaseGauteng. Umbono wenzululwazi ozinzile uveza ukuthi ukufikiswa, yize kwenziwa umuntu oyedwa kusuke kungaholwa yilowo muntu kuphela, kodwa ukufikiswa kuyindlela yokukhiqiza kabusha ngokwesiko. Indlela okwenziwa ngayo lokhu kufikisa igxile ekufezeni umuzwa wokuba yingxenye yabathize, ukuguqukela osikweni nasekuvumeleni ukufikiswa. Lowo okunguye ofikisayo usuke efuna ukudlulisela phambili izingxenye zamasiko esikole, njengemikhuba, ukwakheka ngokushiyana kwamazinga, izindlela nemigomo yokuziphatha kahle, kanye nokubonisa inhlonipho kwabanye. Lowo okunguye ofikisayo ukholelwa ekutheni lokhu kungafezwa njengoba labo abafikiswayo bezokwenza lokho okuthiwa abakwenze inqobo nje uma bezogwema ukuhlukunyezwa. Umqondo wenzululwazi osunguliwe uzinzile futhi waqinisekiswa ngokufaka ababambiqhaza imibuzo emiphakathini yezikole eyayinolwazi olunzulu maqondana nesiko lesikole kanye nabafundi beBanga 12. / Thupiso ke mokgwa wa kgale, wa lefase ka bophara. Ditshabeng tsa kgale le tsa mehleng ye, tlhoko ya go tsenela sehlopha ke karolo ya botho bja rena. Tshepetso ya go tsenela sehlopha gantsi e akaretsa tlhoko ya thupiso go kgonthisisa boleloko bjo bo feletsego. Nyakisiso ye e somisa mahlamo a teori a Foucault, dipono tsa Pierre Bourdieu tsa thulaganyo ya setshaba, teori ya Henri Tajfel le John Turner ya boitshupo bja setshaba, le teori ya Albert Bandura ya tlogelo ya melawana ya boitshwaro go lekola batho ba ba tsenelago dihlopha. Ka kakaretso, nyakisiso ye e lekile go kgonthisisa gore gobaneng bao ba rupiswago ba hlohleletswa go tsea magato. Teori ya kgoboketso le tshekatsheko e tsweleditswe ka go botsisa baswa dipotsiso bao, ge ba sa le maemong a boetapele bjalo ka barutwana ba Mphato wa 12 dikolong tsa Gauteng, ba rulagantsego ditiro tsa go sira. Teori ya kgoboketso le tshekatsheko e laetsa gore thupiso bjale ka ge e diragatswa ke motho ga e susumetswe ke motho yoo a le nosi, eupsa thupiso ke mokgwa wa pusoloso ya setso. Mokgwa wo thupiso e diregago ka wona o tsepeletse go fihlelela boikwelo bja go amogelega, go latela setso se se filwego le go dumelelana le thupiso. Morupisi o hlohleletswa go fetisetsa dikarolo tsa setso tsa sekolo, e lego ditso tsa sekolo, dibopego tsa haerakhi, mekgwa le maemo a tayo, le go laetsa tlhompho ya maleba go ba bangwe. Morupisi o dumela gore se se ka fihlelelwa bjalo ka ge bao ba rupiswago ba obamela ge ba ka thibela go goboswa. Teori ye e hlabolotswego e kgobokeditswe le go sekasekwa gomme e ile ya tiiswa ka go ka botsisa bakgathatema dipotsiso sekolong sa setshaba bao ba nago le tsebo ye e tseneletsego ya setso sa sekolo le ya barutwana ba Mphato wa 12. / Educational Studies / D. Ed. (Comparative Education)