The aim of this study is to explore HP Maredi's three selected dramas in order to understand his literary practice.These are Mowang wa Matuba , Mo go fetileng kgomo and Lapa ke mosadi. Through his writings one can sense that Maredi wants black people to be aware of their historical origins. He also wants to pass down native customs and traditions to future generations. The whole study discusses the following : ■different perceptions Africans and Westerners hold with regard to depletion of wild animals and the smoking of dagga. ■institutions and activities in the Northern Sotho culture which Maredi considers socially essential. ■portrayal of characters through their relations to, and interactions with their physical and social environments. ■recurrence and reversal as the elements that produce rhythm in drama. ■conclusion and the recapitulation of this study. / African Languages / M.A. (African Languages)

The aim of this study is to explore HP Maredi's three selected dramas in order to understand his literary practice.These are Mowang wa Matuba , Mo go fetileng kgomo and Lapa ke mosadi. Through his writings one can sense that Maredi wants black people to be aware of their historical origins. He also wants to pass down native customs and traditions to future generations. The whole study discusses the following : ■different perceptions Africans and Westerners hold with regard to depletion of wild animals and the smoking of dagga. ■institutions and activities in the Northern Sotho culture which Maredi considers socially essential. ■portrayal of characters through their relations to, and interactions with their physical and social environments. ■recurrence and reversal as the elements that produce rhythm in drama. ■conclusion and the recapitulation of this study. / African Languages / M.A. (African Languages)

Magister Public Health - MPH / Globally, approximately 600,000 infants each year are born with HIV infection in Sub-Saharan Africa as a result of mother to child transmission (MTCT) (UNAIDS, 2001). Whereas there is significant progress in reduction of mother to child transmission of HIV in Uganda, the Western Region of Uganda has low rates of PMTCT service utilization. The progress has been hampered by many factors including low male involvement (MOH, 2005). The main objective of this study was therefore to identify some of the factors that discourage men from participating in PMCT services in this region. The study was conducted in Kibaale District in the Western Region of Uganda for a period of one month in mid 2009. Data was collected using a qualitative methodology. The tools that were used for data collection were key informant in-depth interviews and focus group discussions (FGDs) guides. Data was collected from PMTCT service providers, women of reproductive age group and men whose partners had given birth during the last year (2008). For the focus groups, a purposive sample of men and women who had some children born in 2008, followed by random sampling from the list of potential subjects was used to select participants. The study sample comprised of three FGDs of women who had given birth in year 2008 and male partners of women who had also given birth in 2008. Each FGD consisted of eight participants. One FGD was with women only, the other with men only, while the third was with both men and women.

Les communautés inuites de la Baie d’Hudson au Nunavik (Québec) se distinguent des autres communautés autochtones par leur réappropriation des naissances depuis 1986 et par la création d’un programme de formation de sages-femmes locales. Cela a permis de mettre un terme à une longue période de transfert des femmes pour accouchement en structure hospitalière, à des kilomètres de leur village. De plus, ce programme a pour objectif de réintégrer les pratiques traditionnelles au sein d’une obstétrique moderne afin d’offrir aux femmes des services de qualité et culturellement appropriés. Le but de notre étude était d’établir si le programme de formation de sages-femmes autochtones du Nunavik a permis de concilier ces deux approches d’enseignement différentes : l’une axée sur le savoir traditionnel, et l’autre concernant les normes de qualité de soins à respecter. Une méthode de recherche qualitative a été adoptée et les données ont été recueillies à l’aide d’entrevues réalisées auprès de cinq sages-femmes inuites et de six étudiantes sages-femmes du programme de formation du Nunavik, au sein des trois villages de la Baie d’Hudson pourvus de centre de naissances. L’analyse qualitative des données ne permet pas de confirmer la réintégration du savoir traditionnel dans la pratique des sages-femmes autochtones. Les résultats révèlent, en effet, une rareté des pratiques traditionnelles connues et/ou utilisées par celles-ci (notamment l’utilisation de plantes ou de remèdes médicinaux, les postures d’accouchement, les manœuvres obstétricales, etc) en relation avec la période périnatale. Les croyances ou codes de conduite à respecter pendant la grossesse semblent bénéficier d’une meilleure transmission, mais ne font plus l’unanimité au sein des communautés. Concernant le volet de l’obstétrique moderne, le programme de formation semble conforme aux exigences actuelles occidentales, étant reconnu par l’Ordre des sages-femmes du Québec depuis septembre 2008. De plus, les sages-femmes et les étudiantes sont conscientes de la nécessité de recevoir une formation de qualité. Elles aimeraient bénéficier d’une plus grande rigueur dans l’enseignement théorique ainsi que d’une meilleure continuité du processus d’apprentissage. La difficulté retrouvée dans la mixité de l’enseignement de ces deux savoirs (traditionnel et moderne) semble donc être liée plus particulièrement au savoir traditionnel. Les sages-femmes et étudiantes inuites souhaitent protéger et promouvoir leur patrimoine culturel, mais plus dans une optique de responsabilité communautaire que dans le cadre d’un programme de formation. Une collaboration entre les volontés des communautés concernant la réintégration de ce patrimoine et la réalité actuelle de la biomédecine demeure primordiale pour continuer à garantir la sécurité et la qualité des services dispensés. / The Inuit of Hudson’s Bay in Nunavik (Quebec) have distinguished themselves from other indigenous communities by re-asserting their autonomy over the care of pregnant women within their community. A strong sense of self-determination led to the abandonment of the practice of transferring pregnant women for delivery at hospitals far from their village and, in 1986, to the creation of a program to train midwives locally. In addition, this program tries to reinstate traditional practices alongside the teaching of modern obstetrics in order to offer women services which are both of high quality and culturally suitable. The aim of our study was to determine whether the training of indigenous midwives in Nunavik has helped to reconcile these two different approaches to teaching: one being the focus on traditional practices, and the other on standards of care. A qualitative research method was used with data collected by means of interviews. Respondents included five Inuit midwives from within the three Hudson’s Bay communities having local birthing centres, as well as six student midwives from the Nunavik midwifery program. Analysis of the data does not allow for confirmation of the reintegration of traditional knowledge in the practise of indigenous midwives. The results of this research reveal, in effect, a rarity of traditional practices being applied throughout the perinatal period (E.g. use of medicinal plants, positions used during delivery, various delivery manoeuvres). The beliefs or codes of conduct in respect to pregnancy seem to profit from a better transmission, but are not utilized equally within the communities. In regards to the modern obstetrics component, the program appears to be in conformity with current Western requirements, having been recognized by the Order of the Midwives of Quebec since September, 2008. Moreover, both midwives and students are conscious of the need to receive quality training in their field. They would like to profit from a greater rigor in the teaching of theory, as well as more continuity in the process of apprenticeship. The difficulty found in the teaching of these dual types of knowledge (traditional and modern) thus seems to relate more particularly to the area of traditional practices. Inuit midwives and students wish to protect and promote their cultural inheritance, but more within the perspective of community responsibility that within the framework of a training scheme. A collaboration between the wishes of the communities, concerning the rehabilitation of their cultural inheritance, and the current reality of bio-medicine, remains paramount in order to continue to guarantee the safety and the quality of the services provided.

Les communautés inuites de la Baie d’Hudson au Nunavik (Québec) se distinguent des autres communautés autochtones par leur réappropriation des naissances depuis 1986 et par la création d’un programme de formation de sages-femmes locales. Cela a permis de mettre un terme à une longue période de transfert des femmes pour accouchement en structure hospitalière, à des kilomètres de leur village. De plus, ce programme a pour objectif de réintégrer les pratiques traditionnelles au sein d’une obstétrique moderne afin d’offrir aux femmes des services de qualité et culturellement appropriés. Le but de notre étude était d’établir si le programme de formation de sages-femmes autochtones du Nunavik a permis de concilier ces deux approches d’enseignement différentes : l’une axée sur le savoir traditionnel, et l’autre concernant les normes de qualité de soins à respecter. Une méthode de recherche qualitative a été adoptée et les données ont été recueillies à l’aide d’entrevues réalisées auprès de cinq sages-femmes inuites et de six étudiantes sages-femmes du programme de formation du Nunavik, au sein des trois villages de la Baie d’Hudson pourvus de centre de naissances. L’analyse qualitative des données ne permet pas de confirmer la réintégration du savoir traditionnel dans la pratique des sages-femmes autochtones. Les résultats révèlent, en effet, une rareté des pratiques traditionnelles connues et/ou utilisées par celles-ci (notamment l’utilisation de plantes ou de remèdes médicinaux, les postures d’accouchement, les manœuvres obstétricales, etc) en relation avec la période périnatale. Les croyances ou codes de conduite à respecter pendant la grossesse semblent bénéficier d’une meilleure transmission, mais ne font plus l’unanimité au sein des communautés. Concernant le volet de l’obstétrique moderne, le programme de formation semble conforme aux exigences actuelles occidentales, étant reconnu par l’Ordre des sages-femmes du Québec depuis septembre 2008. De plus, les sages-femmes et les étudiantes sont conscientes de la nécessité de recevoir une formation de qualité. Elles aimeraient bénéficier d’une plus grande rigueur dans l’enseignement théorique ainsi que d’une meilleure continuité du processus d’apprentissage. La difficulté retrouvée dans la mixité de l’enseignement de ces deux savoirs (traditionnel et moderne) semble donc être liée plus particulièrement au savoir traditionnel. Les sages-femmes et étudiantes inuites souhaitent protéger et promouvoir leur patrimoine culturel, mais plus dans une optique de responsabilité communautaire que dans le cadre d’un programme de formation. Une collaboration entre les volontés des communautés concernant la réintégration de ce patrimoine et la réalité actuelle de la biomédecine demeure primordiale pour continuer à garantir la sécurité et la qualité des services dispensés. / The Inuit of Hudson’s Bay in Nunavik (Quebec) have distinguished themselves from other indigenous communities by re-asserting their autonomy over the care of pregnant women within their community. A strong sense of self-determination led to the abandonment of the practice of transferring pregnant women for delivery at hospitals far from their village and, in 1986, to the creation of a program to train midwives locally. In addition, this program tries to reinstate traditional practices alongside the teaching of modern obstetrics in order to offer women services which are both of high quality and culturally suitable. The aim of our study was to determine whether the training of indigenous midwives in Nunavik has helped to reconcile these two different approaches to teaching: one being the focus on traditional practices, and the other on standards of care. A qualitative research method was used with data collected by means of interviews. Respondents included five Inuit midwives from within the three Hudson’s Bay communities having local birthing centres, as well as six student midwives from the Nunavik midwifery program. Analysis of the data does not allow for confirmation of the reintegration of traditional knowledge in the practise of indigenous midwives. The results of this research reveal, in effect, a rarity of traditional practices being applied throughout the perinatal period (E.g. use of medicinal plants, positions used during delivery, various delivery manoeuvres). The beliefs or codes of conduct in respect to pregnancy seem to profit from a better transmission, but are not utilized equally within the communities. In regards to the modern obstetrics component, the program appears to be in conformity with current Western requirements, having been recognized by the Order of the Midwives of Quebec since September, 2008. Moreover, both midwives and students are conscious of the need to receive quality training in their field. They would like to profit from a greater rigor in the teaching of theory, as well as more continuity in the process of apprenticeship. The difficulty found in the teaching of these dual types of knowledge (traditional and modern) thus seems to relate more particularly to the area of traditional practices. Inuit midwives and students wish to protect and promote their cultural inheritance, but more within the perspective of community responsibility that within the framework of a training scheme. A collaboration between the wishes of the communities, concerning the rehabilitation of their cultural inheritance, and the current reality of bio-medicine, remains paramount in order to continue to guarantee the safety and the quality of the services provided.

Despite HIV and AIDS knowledge and attitude change programmes, workplace HIV and AIDS-related discrimination persists in workplaces in many sectors, including the education sector. This study set out to investigate why the phenomenon of workplace HIV and AIDS-related discrimination persists; and to predict which factors were responsible and how they related to HIV and AIDS-related discrimination in the workplace. A stratified random sample of 205 teachers; 123 of whom were from 10 schools of varied backgrounds in Bojanala Region of North West Province of South Africa and 82 from schools around Kampala, Central Region of Uganda was drawn. Twenty-seven respondents of the South African sample participated in both the quantitative survey and in-depth interview while the rest responded to a selfadministered questionnaire. Using a stepwise regression analysis, traditional beliefs predicted workplace HIV and AIDS-related discrimination, explained11% of variance in the second model while the third model explained only 2% more – 13% (R square of 0.136) but each of the three models was significant (p-values of 0.000). Attitudes were the second strongest predictor; and only HIV and AIDS-legal knowledge could predict discrimination but not biomedical HIV and AIDS knowledge. In the in-depth interview, incidents of discrimination were reported, possible reasons for HIV and AIDS-related discrimination were reported; and it was found that workers varied in ways of keeping secrets regarding sensitive information such as colleagues’ HIV-positive status, and cited reasons for revealing such information which included malice, jealousy, moral responsibility, anger and loose talks. There are implications for reducing workplace HIV and AIDS-related discrimination which include: Integrating HIV and AIDS-legal knowledge with biomedical HIV and AIDS knowledge, more efforts should be spent in designing and imparting information to reduce traditional beliefs, develop and evaluate instruments to measure traditional beliefs and HIV and AIDS-legal knowledge; and to study more about secret keeping, particularly in regard to workplace HIV and AIDSrelated discrimination. / Industrial & Organisational Psychology / D. Admin. (Industrial and Organisational Psychology)

Despite HIV and AIDS knowledge and attitude change programmes, workplace HIV and AIDS-related discrimination persists in workplaces in many sectors, including the education sector. This study set out to investigate why the phenomenon of workplace HIV and AIDS-related discrimination persists; and to predict which factors were responsible and how they related to HIV and AIDS-related discrimination in the workplace. A stratified random sample of 205 teachers; 123 of whom were from 10 schools of varied backgrounds in Bojanala Region of North West Province of South Africa and 82 from schools around Kampala, Central Region of Uganda was drawn. Twenty-seven respondents of the South African sample participated in both the quantitative survey and in-depth interview while the rest responded to a selfadministered questionnaire. Using a stepwise regression analysis, traditional beliefs predicted workplace HIV and AIDS-related discrimination, explained11% of variance in the second model while the third model explained only 2% more – 13% (R square of 0.136) but each of the three models was significant (p-values of 0.000). Attitudes were the second strongest predictor; and only HIV and AIDS-legal knowledge could predict discrimination but not biomedical HIV and AIDS knowledge. In the in-depth interview, incidents of discrimination were reported, possible reasons for HIV and AIDS-related discrimination were reported; and it was found that workers varied in ways of keeping secrets regarding sensitive information such as colleagues’ HIV-positive status, and cited reasons for revealing such information which included malice, jealousy, moral responsibility, anger and loose talks. There are implications for reducing workplace HIV and AIDS-related discrimination which include: Integrating HIV and AIDS-legal knowledge with biomedical HIV and AIDS knowledge, more efforts should be spent in designing and imparting information to reduce traditional beliefs, develop and evaluate instruments to measure traditional beliefs and HIV and AIDS-legal knowledge; and to study more about secret keeping, particularly in regard to workplace HIV and AIDSrelated discrimination. / Industrial and Organisational Psychology / D. Admin. (Industrial and Organisational Psychology)