MA (Youth in Development) / Institute for Gender and Youth Studies / Commercial sex work (CSW) has turned out to be a subject of concern in most societies. CSW occurs in most countries of the world, and has existed since ancient times. Different nations have different viewpoints with regards to prostitution. In some nations it is illegal while in others it is legal. Prostitution is regarded as a social problem that offends culture, societal morals and values and leads to the spread of Sexually Transmitted Infections (STIs). In most studies about sex work, male counterparts receive little attention but they play a role in the industry. In light of the profiled background context of the problem, this study explored the experiences of female sex workers (FSWs) at Ngundu Growth Point in Zimbabwe. This study endeavored to examine the circumstances that drive women into CSW and the impact of prostitution on the wellbeing of FSWs. The study further examined the role played by government, Non-Governmental Organizations (NGOs) and health professionals towards service delivery to CSWs. In order to understand the experiences of sex worker intersectionality and feminist standpoint theories were deployed. A case study approach involving Ngundu growth point in Masvingo was utilized. The choice of Ngundu emanated from the fact that it is located along the highway that connects South Africa with Zimbabwe, Zambia and Democratic Republic of Congo and as a result, it experiences varying prostitution encounters. Methodologically, the study followed a qualitative research path involving the use of open-ended interviews as data collection methods. A total of nine participants were interviewed that includes sex workers as well as the key informants. Data analysis was done using thematic analysis. The overall study finding was that prostitution at Ngundu is proliferating due to economic hardships where most people are unemployed and living in poverty. From the field interviews with those involved in the prostitution business, it emerged that the socioeconomic situation in the country is forcing women to be in the sex industry. The recommendation proffered is that is that the government should create employment opportunities for the people, open vocational training centres and there should be awareness campaigns targeting sex workers. / NRF

The purpose of this study was to explore how state universities in Zimbabwe respond to the implementation of sexual harassment policies. Utilising a social constructivist and interpretive lens, this exploratory qualitative case study aimed at an in-depth study as well as a comparison of how various stakeholders respond to the implementation of sexual harassment policies in two selected state universities. Data collection methods took the form of key participant semi-structured interviews, focus group discussions and document analysis. Two research sites comprised the case study. The sample at each of the sites consisted of a registrar, two deans, two chairpersons, a counsellor, a nurse, a security officer, a warden, two student representative members, and three students. The data analysis consisted of hermeneutic, content and discourse analysis. The content of in-depth interviews, feedback on interpretations, and notes from the sexual harassment policies analysed were considered as data in the analysis. A number of findings emanated from this study. First, sexual harassment is prevalent in the two universities studied and remains a persistent problem. Sexual harassment occurs at three levels: that perpetrated on female students by male lecturers; that perpetrated by female students on male lecturers; and that perpetrated by male students on female students. Second, efforts to mitigate incidences of sexual harassment in the two universities are hampered by underreporting of the phenomenon, absence of very clear sexual harassment guidelines, fear of reprisals in the event of reporting sexual harassment incidences, as well as silence on zero tolerance to sexual harassment in the policies, ordinances and codes of conduct. Third, the presence of a sexual harassment policy on its own is not a guarantee of mitigating prevalence of the phenomenon. Transparent and anonymous reporting procedures, who to report to, what ought to be done to the harasser, the need for counselling the victim, public lectures on sexual harassment awareness and road shows could augment the need to mitigate incidences of sexual harassment in universities. The study revealed that whilst efforts have been made to mitigate sexual harassment incidences in the universities under study through sexual harassment policies, preventing and effectively addressing sexual harassment in the two universities is still a significant challenge, given the shortcomings regarding the responsiveness of stakeholders highlighted in the study. The need for a commitment on the part of all stakeholders in the universities, to take on board measures to prevent and respond to sexual harassment as well as promote a safe, respectful, inclusive and welcoming environment, cannot be overemphasised. The proposition is that orienting students and lecturers, among other stakeholders, to the universities’ cultures, policies as well as procedures for handling sexual harassment, could lead to a climate of zero tolerance towards the phenomenon. In other words, lecturers and students should be made responsible for mitigating as well as preventing sexual harassment. / Lolu cwaningo beluhlose ukuphenya indlela amanyuvesi aseZimbabwe abhekana nayo mayelana nokusetshenziswa kwemigomo yokuhluknyezwa ngokocansi. Ngokusebenzisa umqondo obizwa phecelezi nge- (social constructivist nangeso lokuchaza (interpretive), lolu cwaningo lotho oluphenyayo olugxile phezu kwengxoxo, phecelezi(exploratory qualitative case study) beluqondiswe kucwaningo olujulile kanye nokuqhathanisa indlela abadlalindima abahlukahlukene ababhekana ngayo ekusetshenzisweni kwemigomo yokuhluknyezwa ngokwecansi kumanyuvesi ombuso amabili akhethiwe. Izindlela zokuqokelela idatha ziye zalandela indlela yenhlolovo ehlelwe ngokwesigamu exuba abadlalindima abasemqoka, ziye zalandela izingxoxo ezigxile kumaqembu aqondiwe futhi ziye zagxila ekuhlaziyeni imibhalo. Ucwaningo lotho lwenziwe ezikhungwini ezintathu. Kanti isampuli kwesinye nesinye isikhungo sinombhalisi, odini ababili, osihlalo ababili, umeluleki wezengqondo, umhlengikazi, ugadi, ujele, amalungu amabili abameli babafundi, kanye nabafundi abathathu. Idatha ehlaziyiwe yequkethe, ithiyori nendlela yokuchaza (hermeneutic), okuqukethwe kanye nomsebenzi wocwaningo ohlaziyiwe. Ulwazi oluqukethwe olumayelana nenhlolovo ejulile, umbiko wakamuva omayelana nezincazelo, kanye namanothi avela kwimigomo emayelana nokuhlukunyezwa ngokocansi, konke lokhu kuye kwathathwa njengedatha emsebenzini ohlaziyiwe. Kuye kwatholakala ulwazi oluvela kucwaningo. Okokuqala, ukuhlukunyezwa ngokocansi kuyisichelo njengomchilo wesidwaba kumanyuvesi amabili acwaningiwe kanti lezi zenzo zilokhu ziyinkinga engapheli. Ukuhlukunyezwa ngokocansi kwenzeka ngezigaba ezintathu, okuyizigaba ezibhebhetheka kubafundi besifazane behlukunyezwa ngabafundisi besilisa basemanyuvesi, kanti lezi zigameko zibhebhethekiswa ngabafundi abesifazane kubafundisi besilisa; kanti kuphinde futhi kubhebhethekiswe abafundi abesilisa kubafundi abesifazane. Okwesibili, Imizamo eqonde ukunciphisa izehlakalo zokuhlukunyezwa ngokocansi kumanyuvesi amabili ziphazanyiswa kungabikwa ngokugcwele kwalezi zehlakalo, ukusweleka kwemihlahlandlela ecacile yokuhlukunyezwa ngokocansi, ukwesaba ukubika lezi zehlakalo zokuhlukunyezwa ngokocansi ngenxa yokugxekwa, kanye nemigomo ethulile mayelana nokuhlukunyezwa ngokocansi, imitheshwana emalungana nalokhu yezifundazwe kanye nokusweleka kwemithetho yokuziphatha. Okwesithathu, ukuba khona nje komgomo obhekene nokuhlukunyezwa ngokocansi akusona isiqinisekiso sokunciphisa lezi zenzo zokuhlukumeza. Izingqubo ezikwishashalazi nezinemfihlo, ezimayelana nokuthi ubika kuphi, kanti kufanele ohlukumezayo athathelwe ziphi izinyathelo, isidingo sokuthi isiZulu sokuhlukunyezwa sithole ukwelulekwa ngokwengqondoukufundiswa komphakathi ngokwexwayiswa ngokuhlukunyezwa ngokocansi kanye nemibukiso kungagcwaliselela isidingo sokunciphisa izehlakalo zokuhlukunyezwa ngokocansi emanyuvesi. Ucwaningo luyaveza ukuthi njengoba sekwenziwe imizamo yokunciphisa izehlakalo zokuhlukunyezwa ngokocansi emanyuvesi acwaningwayo ngaphansi kwemigomo yokuhlukunyezwa ngokocansi, ukuvikela kanye nokudingida ngokufanele udaba lokuhlukunyezwa ngokocansi kumanyuvesi amabili kusese yinselelo enkulu, uma kubhekwa izihibhe ezikhona mayelana nokuzibandakanya kwabadlalindima kuvezwe kucwaningo. Isidingo sokuzimisela kwingxenye yabo bonke abadlalindima kumanyuvesi, ukuba balethe ngaphambili imizamo yokuvikela kanye nokubhekana nokuhlukunyezwa ngokocansi kanye nokwenza indawo ephephile, ehloniphekile, nexuba zonke izinhlaka futhi nendawo eyamukelayo, kuyinto ebaluleke kakhulu engeke yagqizwa qakala. Kuphakanyiswa ukuthi kufundiswe abafundi kanye nabafundisi, hlangana nabanye abadlalindima, ngosikompilo lwasenyuvesi, ngemigomo kanye nangezingqubo zokuphatha uhlelo lokuhlukunyezwa ngokocansi, kanti lokhu kungaholela ekwakheni isimo esingeke savumela lolu daba. Ngamanye amagama, abafundisi kanye nabafundi kufanele banikezwe umsebenzi wokunciphisa kanye nokuvikela izehlakalo zokuhlukunyezwa ngokocansi. / Morero wa thutelo ye e be e le go utolla ka moo diyunibesithi tsa Zimbabwe tseo di thuswago ke mmuso di fetolago go phethagatso ya melaotshepetso ya tlaiso go tsa thobalano. Ka go dirisa tebelelo go ya ka go gola ga motho le tsebo yeo a e hwetsago ka tirisano le batho ba bangwe leagong le tlhathollo ya seo se ithutwago, tlhahlobo ye e tseneletsego ya go hlohlomisa tshedimoso ka ga tiragalo ye e ikemiseditse go thutelo ye e tseneletsego gammogo le papetso ya ka moo batho bao ba fapanego bao ba nago le kgahlego ba fetolago go phethagatso ya melaotshepetso ya tlaiso go tsa thobalano ka go diyunibesithi tse pedi tseo di kgethilwego tseo di thuswago ke mmuso. Mekgwatshepediso ya kgoboketso ya datha e tsere popego ya ditherisano le babotsiswa ba bohlokwa tseo di sa latelego dipotsiso tseo di beilwego, ditherisano le dihlopha tseo di nepisitswego le tshekatsheko ya ditokomane. Ditsha tse pedi tsa dinyakisiso di bile motheo wa thutelo ye. Sampolo ka go setsha se sengwe le se sengwe e be e na le moretsistara, dihlogo tse pedi tsa mafapha a thuto, badulasetulo ba babedi, mogakolodi, mooki, mohlankedi wa tshireletso, mohlapetsi, maloko a mabedi a kemedi ya baithuti, le baithuti ba bararo. Tshekatsheko ya datha e bopilwe ke tshekatsheko ya mekgwatshepediso ya ditlhathollo, diteng le ka moo polelo e diriswago gare ga batho. Diteng tsa ditherisano tseo di tseneletsego, dipego ka ga ditlhathollo, le dintlha go tswa go melaotshepediso ya tlaiso go tsa thobalano tseo di sekasekilwego di tserwe bjalo ka datha ye e sekasekwago. Go tsweletse dikhwetso tse mmalwa thutelong ye. Sa mathomo, tlaiso go tsa thobalano e atile diyunibesithing tse pedi tseo go ithutilwego ka tsona gomme e sa le bothata bjo bo tswelago pele. Tliso ya thobalano e direga go ya ka magato a mararo: leo bafahlosi ba dirago tiro ye e sego molaong ya go robala le baithuti ba basadi, leo le dirwago ke ge baithuti ba basadi ba robala le bafahlosi ba banna, le leo le dirwago ke ge baithuti ba banna ba robala le baithuti ba basadi. Sa bobedi, maitekelo a go fokotsa ditiragalo tsa tlaiso go tsa thobalano diyunibesithing tse pedi tse a sitiswa ke go se begwe ga ditiragalo tse ka mo go kgotsofatsago, tlhokego ya ditlhahlo tse di kwagalago gabotse tsa tlaiso go tsa thobalano, poifo ya boipuseletso ge motho a ka bega ditiragalo tsa tlaiso go tsa thobalano gammogo le ge melaotshepetso, melawana le melao ya boitshwaro di sa bolele selo ka magato ao a ka tsewago go ditiragalo tsa tlaiso go tsa thobalano. Sa boraro, go ba gona ga molaotshepetso wa tlaiso go tsa thobalano ka bowona ga se tiiso ya phokotso ya go ba gona ga tiragalo ye. Ditshepediso tseo di sa utego selo gape di sa utollego boitsupo bja motho, gore ke mang, yo dipego di swanetsego go lebiswa go yena, ke seo motlaisi a swanetswego go se dirwa, tlhokego ya gore motlaiswa a hwetse thuso go rarolla mathata a kgobatso maikutlong a gagwe, dithuto go setshaba ka moka ka ga temoso ya tlaiso, le dipontsho mafelong ao a fapanego di ka godisa tlhokego ya go fokotsa ditiragalo tsa tlaiso go tsa thobalano diyunibesithing. Thutelo e utollotse gore le ge go dirilwe maitekelo a go fokotsa ditiragalo tsa tlaiso go tsa thobalano diyunibesithing tseo thutelo e dirilwego go tsona ka mokgwa wa melaotshepetso ya tlaiso go tsa thobalano, go thibela le go rarolla bothata bja tlaiso go tsa thobalano ka bokgoni diyunibesithing tse pedi tse e sa le tlhohlo ye e bonalago, ge go lebeletswe bofokodi malebana le batho bao na nago le kgahlego bao ba supilwego thutelong ye. Tlhokego ya boikgafo lehlakoreng la batho ka moka yunibesithing bao ba nago le kgahlego go se, go hlagisa magato a go thibela le go araba go tlaiso go tsa thobalano gammogo le go hlola tikologo ye e bolokegilego, ye e hlomphago, e akaretsago gape e amogelago bohle ka matsogo a borutho, go bohlokwa go fetisa ka mo go hlalositswego. Tshisinyo ke go re go tsebisa baithuti le bafahlosi, gare ga batho ka moka bao ba nago le kgahlego, go ditlwaelo, melaotshepetso gammogo le ditshepediso tsa go rarolla tlaiso go tsa thobalano, go ka hlola tikologo yeo e sa kgotlelelego tiragalo yeo le gatee. Ka mantsu a mangwe, bafahlosi le baithuti ba swanetse go rweswa boikarabelo bja go fokotsa gammogo le go thibela tlaiso go tsa thobalano. / Educational Studies / Ph. D. (Comparative Education)