Made available in DSpace on 2016-04-04T18:29:33Z (GMT). No. of bitstreams: 1 Tommy Akira.pdf: 1262809 bytes, checksum: e0d6cd9384e939d230308dd228da5829 (MD5) Previous issue date: 2007-02-06 / The German philosopher Edmund Husserl (1859-1938), founding father of Phenomenology, was one of the most prominent thinkers of the 20th century, who not only influenced the philosophical trends of his time but also the sciences in general. Nevertheless, psychology was the science which strongly had direct influence of phenomenology which, in its turn, provided the possibility of developing a phenomenological psychology. The aim of this thesis is to (re)constitute, from a historical-critical point of view, the conception of phenomenological psychology in Husserl s last work: The Crisis of European Sciences and the Transcendental Phenomenology (Die Krisis der europ?ischen Wissenchaften und die transzendentale Ph?nomenologie. Eine Einleitung in die ph?nomenologische Philosophie). At present, psychologists are developing a large number of versions of phenomenological psychology, particularly in Brazil; however, none of them have rigorously been based on Husserl s concepts. Thus, in order to have an understanding of what constitutes to Husserl a phenomenological psychology, we present, to start with, a brief introduction to the transcendental phenomenology, explaining the variations of the phenomenological method (i. e. phenomenological levels). After that, we point out the most meaningful aspects of Husserl s last piece of writing, concentrating our efforts on the revelation the philosopher makes concerning a crisis of the sciences and of reason, as well as his phenomenological criticism on epistemology of Psychology. At last, following Husserl s analyses of phenomenology and psychology, we conclude that the conception of phenomenological psychology will constitute a universal science of human beings whose object of study is the animistic being. This science will have basic functions such as: a) the rebuilding of the scientific psychology and the explanation of the psychological concepts; b) the constitution of a universal science of the psychic; c) the description of the intentional experiences and d) be a propaedeutic discipline for the transcendental phenomenology. For Husserl, the authentic and genuine conception of the phenomenological psychology is important to the psychologists since that it is through the development of this discipline that they will recover the subjectivity as the original source of human life and its correlation with the world-life. / O fil?sofo alem?o Edmund Husserl (1859-1938), fundador da Fenomenologia, foi um dos principais pensadores do s?culo XX, que influenciou tanto as correntes filos?ficas de seu tempo quanto as ci?ncias em geral. No entanto, a psicologia foi a que mais recebeu influ?ncia direta da fenomenologia, a qual proporcionou a essa ci?ncia a possibilidade de desenvolver uma psicologia fenomenol?gica. A finalidade dessa tese ? (re) constituir, a partir de uma leitura hist?rico-cr?tica, a concep??o de psicologia fenomenol?gica na ?ltima obra de Husserl: A Crise das Ci?ncias Europ?ias e a Fenomenologia Transcendental (Die Krisis der europ?ischen Wissenchaften und die transzendentale Ph?nomenologie. Eine Einleitung in die ph?nomenologische Philosophie). Atualmente, os psic?logos est?o desenvolvendo muitas vers?es de psicologia fenomenol?gica, principalmente no Brasil, por?m nenhuma delas tem se fundamentado rigorosamente nas conceitua??es de Husserl. Assim, para termos uma compreens?o do que constitui para Husserl uma psicologia fenomenol?gica, apresentamos, de in?cio, uma breve introdu??o ? fenomenologia transcendental, explicitando as varia??es do m?todo fenomenol?gico (n?veis fenomenol?gicos). Em seguida, destacamos os pontos principais do ?ltimo escrito de Husserl, concentrando-nos na den?ncia que o fil?sofo faz de uma crise das ci?ncias e da raz?o bem como sua cr?tica fenomenol?gica ? epistemologia da Psicologia. Por fim, seguindo as an?lises de Husserl sobre a fenomenologia e a psicologia, conclu?mos que a concep??o de psicologia fenomenol?gica se constituir? em uma ci?ncia universal do seres humanos cujo objeto de estudo ? o ser an?mico. Esta ci?ncia tem como fun??es b?sicas: a) a reformula??o da psicologia cient?fica; o esclarecimento dos conceitos psicol?gicos; b) a constitui??o de uma ci?ncia universal do ps?quico; c) a descri??o das viv?ncias intencionais e; d) ser uma disciplina proped?utica ? fenomenologia transcendental. Para Husserl, a aut?ntica e genu?na concep??o de psicologia fenomenol?gica ? importante para os psic?logos, porque ? com o desenvolvimento dessa disciplina que eles poder?o resgatar a subjetividade como fonte origin?ria da vida humana e a sua correla??o com o mundo-da-vida (Lebenswelt).

As social problems, such as environmental pollution persist, the need to implement corporate social responsibility (CSR) to enhance societal well-being becomes important. However, little is known about how corporate leaders implement CSR. The purpose of this qualitative transcendental phenomenological study was to identify and report the lived experiences of corporate managers relevant to CSR implementation. This study was guided by ecological systems theory, the Porter hypothesis, the Maslow hierarchy of needs theory, and the Harrod-Domar growth model, which justify the importance of societal well-being to business profitability and growth. The research question regarding the lived experiences of corporate managers of CSR implementation aligns with the research problem. A transcendental phenomenological approach was used to identify and report lived experiences of corporate leaders to illuminate understanding of CSR implementation worthy of emulation. Open-ended questions were used in semi structured interviews of purposefully selected managers, based on their lived experiences relevant to CSR implementation, of manufacturing corporations in Charlotte, North Carolina. Van Kaam's phenomenological analysis as explained by Moustakas was used to analyze data. Findings revealed that corporate leaders implemented CSR by donating and volunteering to support health care, nature preservation, education, and poverty reduction. Participants also responded that they supported recycling and use of alternative sources of energy to improve the health and safety of employees and society. The understanding gained from participants' responses can positively affect social change, as participants assessed that CSR implementation resulted in societal well-being.

Language and culture teaching has always been a complex and challenging task. For many educators, their teaching experiences are rooted in their earlier preparation, their classroom situations and their curriculum. In this study, indigenous educators recount their lived experiences with teaching their language and culture at a distance. These educators belong to either Nahua or Mayan speech communities where endangered languages are maintained. Using a transcendental phenomenological approach, my participants described and explained their perspectives and experiences with teaching, studying, and integrating technology. I focused the interviews, the reflective writing tasks and their artifact sharing on their experiences in an online environment for a predominantly US audience through distance learning platforms. In the case of the Nahuas, they taught synchronously through Skype while the Mayans taught asynchronously through a socially mediated network (i.e. a Ning powered network). The resulting phenomenological essences provided a universal description of their textural and structural experiences and I used this essence to unearth these educators' descriptions, discoveries and perspectives on teaching, languages, culture and technology. From analyzing their journey the following implications emerged. First, these educators needed to learn an additional language beyond their home language in order to be a part of a teaching experience. Second, their personal ties to their speech communities were enhanced or completely changed due to their engagement with their home institutions. Lastly, their efforts were linked to increasing the documentation and revitalization of their endangered languages.

It is generally acknowledged that there were two schisms in the early historyof the phenomenological movement. The first, the Great Phenomenological Schism, started between 1905 and 1913, as many of his younger contemporaries, for example Pfänder, Scheler, Reinach, Stein, and Ingarden, rejected Husserl’s transformation of phenomenology from the descriptive psychology of the Logical Investigations (1900/19011) into the transcendental idealism of Ideas I (1913). The second, the Phenomenological-Existential Schism, happened between 1927 and 1933, as it emerged that with Being and Time (1927) Heidegger’s philosophy had moved away from Husserl’s transcendental phenomenology of consciousness toward an ontological analytic of human existence as the way to an interpretation of the question of the meaning of Being. This paper is about neither the first schism per se nor the second schism per se but about the relationship between the two. It suggests that the first schism anticipated the second and the second recapitulated the first, so that, although the first could have occurred without the second, the second would not have happened as it did without the first. It also indicates that the second schism lies temporally much closer to the first schism than has been hitherto appreciated. Above all, the paper seeks an answer to this question: How do the Great Phenomenological Schism and the Phenomenological-Existential Schism illuminate one another philosophically? / Se reconoce generalmente que hay dos cismas en la historia temprana delmovimiento fenomenológico. El primero, el “gran cisma fenomenológico”, comenzó entre los años 1905 y 1913 y, como muchos de sus jóvenes contemporáneos, por ejemplo Pfänder, Scheler, Reinach, Stein e Ingarden, rechazó la transformación husserliana de la fenomenología de las Investigaciones lógicas (1900/1901) –esto es, de la fenomenología como psicología descriptiva– a la fenomenología de Ideas 1 (1913) –esto es, lafenomenología como idealismo trascendental. El segundo, el “cisma fenomenológicoexistencial”, tuvo lugar entre 1927 y 1933, desde que en Ser y tiempo (1927) la filosofía heideggeriana se apartó de la fenomenología transcendental husserliana de la conciencia y se encaminó hacia una analítica ontológica de la existencia humana como la vía hacia una interpretación de la pregunta por el sentido del Ser. Este ensayo no gira en torno ni al primero ni al segundo cisma per se, sino que trata de la relación entre los dos. Se sugiere que el primer cisma anticipa al segundo y que el segundo recapitula al primero,de manera que, aunque el primero pudiera haber ocurrido sin el segundo, el segundo no habría ocurrido, como fue el caso, sin el primero. Se indica que el segundo cisma yace temporalmente de manera más próxima al primero de lo que hasta la actualidad se ha apreciado. Con todo, el ensayo busca responder a la siguiente pregunta: ¿cómo es que el “gran cisma fenomenológico” y el “cisma fenomenológico-existencial” se iluminan el uno al otro filosóficamente?

Based on the explicit Husserl-Heidegger polemic, which concerned the ''Phenomenology'' entry for Encyclopaedia Britannica, my thesis captures conflict between the two protagonists precisely when it becomes direct. Tracing the main issues of their dispute, I will firstly demonstrate that the conflict is not a consequence of mutual misunderstanding, but rather a disagreement coming from the core itself of their respective theories. It could therefore not have been avoided. Secondly, I will show that the leading intentions of both traditional versions of phenomenology are not only irreconcilable, but essentially contradictory.

Supply chain practitioners in developing economies, like Nigeria, experience challenges in implementing sustainable supply chain management practices. Poor sustainability implementation engenders the negative effects of supply chain operations on people, the environment, and business continuity. The purpose of this qualitative transcendental phenomenological study was to explore and describe the experiences of supply chain practitioners in the consumer goods manufacturing industry in Nigeria about sustainable supply chain management based on the theoretical foundations of stakeholder and general systems theories. The focus of the research question was to examine the experiences of supply chain practitioners to understand the challenges in implementing sustainable supply chain management practices. Data were collected through semistructured face-to-face interview of 21 practitioners with a minimum 3 years of professional experience using the purposive sampling strategies of key knowledgeables and snowball to achieve saturation. Interviews were transcribed and analyzed guided by the Husserlian transcendental phenomenological approach for essences. The major finding was that the cost of implementing sustainability initiatives and poor government policies and regulations were the most significant barriers. Sustainability in the supply chain is still at its infancy in Nigeria, with room for improvement. The findings could contribute to positive social change as supply chain practitioners may better engage stakeholders and implement sustainability practices that minimize the negative effects of their supply chain operations on society and the environment.

Sex work is a highly debatable subject in the field of psychology but little has been said about sex work and resilience. Challenges associated with criminalisation of sex work are rife but sex work continues to exist. This study explored the ability of heterosexual street based female sex workers (FSW) to ‘bounce back’ from challenges they face. The study employed qualitative paradigm and a transcendental phenomenological design was used. Snowballing sampling was used to select twelve FSW who participated in semi structured interview. Thematic analysis was used to extract recurrent themes across participants. Participants reported being victimised and physically and verbally abused by clients and the public. FSW showed their resilience by rationalising their role with having a purpose in working as FSW, obligation as bread winners and regarding sex work as legitimate work. They adopted psychological survival techniques and used various safety techniques to cope. The results emphasised importance of employing resilience and strength based approaches in researching and developing training and psychological programmes for sex workers. / Psychology / M.A. (Psychology)

Edmund Husserl tratta l’etica e l’intersoggettività separatamente e con scopi diversi. Allo stesso tempo, nei suoi testi sono presenti indizi di una mutua connessione tra tali ambiti. Nel mio lavoro intendo chiarire come sia interpretabile tale connessione. In particolare, considero che l’affermazione husserliana del valore della relazione e del dovere di promuoverla indica che il soggetto può realizzare attivamente la dimensione intersoggettiva in cui si trova solo attraverso una scelta a favore della relazione. Tale scelta presuppone l’esperienza del valore altrui. Mi chiedo quindi quali siano le condizioni dell’esperienza della rilevanza assiologica ed etica dell’altro e della relazione con lui. Per rispondere a questa domanda, mi rivolgo a due ambiti della fenomenologia trascendentale di Husserl: la teoria dell’intersoggettività e le analisi etiche. Attraverso la prima, valuto se gli strati costitutivi dell’esperienza intersoggettiva abbiano una rilevanza assiologica. Tuttavia, dati i limiti di una considerazione etica della teoria dell’intersoggettività, mi rivolgo alle analisi etiche per ulteriori approfondimenti. Esse mostrano che il valore dell’altro e il dovere nei suoi confronti sono colti dall’atto emotivo dell’amore e che l’amore a sua volta è fondato nel coglimento dell’altro come soggetto trascendentale. Così facendo chiarifico la mutua connessione tra etica e teoria dell’intersoggettività in Husserl. / Edmund Husserl treats ethics and intersubjectivity separately and with different purposes. At the same time, he disseminates clues of their interconnectedness throughout his works. In my dissertation, I aim to elucidate how to interpret their connection. In particular, I argue that Husserl’s insistence on the value of relationship and on the duty to promote it indicates that the subject can actively realize the intersubjective dimension in which it is situated only through a choice in favour of the relationship. This choice presupposes the experience of the value of the other. I thus ask which are the conditions of the experience of the axiological and ethical relevance of the other and of the relationship with it. To answer this question, I turn to two areas of Husserl’s transcendental phenomenology: his theory of intersubjectivity and his ethical analyses. Through the first, I assess whether the constitutive levels of intersubjective experience have axiological relevance. However, given the limits pertaining to an ethical consideration of his theory of intersubjectivity, I move to Husserl’s ethical analyses for further insights. These analyses show that the value of the other and the duty towards it are captured by the emotional act of love, and that love is in turn grounded on grasping the other as a transcendental subject. I thereby shed light on the interconnectedness of Husserl’s ethics and theory of intersubjectivity.

Abstracts in English, Zulu and Xhosa / The central research issue in this study is the third morphing of economies due to the externally available intelligent building blocks of technology. More specifically, it is anticipated that the widespread use of distributed ledger technology will transform the workings of organisations to such a degree that they will cease to exist in their current form. Hence, the use of distributed ledger technology is not merely a tame management problem; it poses a wicked strategic problem. Furthermore, natural explanations add to the confusion in relation to what managers should do with distributed ledger technology. A transcendental phenomenological attitude is required to transcend the multitude of natural explanations. Phenomenology is both the philosophy and method employed in this study, which questions what human engagement in the world is about. More specifically in this study engagement with distributed ledger technology. This study closes this gap in knowledge by giving an accurate description of the essence of the distributed value ecosystem phenomenon. The study makes a contribution to more coherent and fundamental understanding the essences of the distributed value ecosystem phenomenon is the nature of the relationship patterns that participants hold to distributed ledger technology. The central factual finding is the nature and pattern of these relationships is transactional and circular. The pattern preferred by most organisations is the bounded binary transactional pattern. Organisations seek primarily to have power over the socially complex aspects in transacting. However, the bounded binary transactional pattern may become an unbalanced and unfair value-subtract relationship over time. The response to unbalanced binary bounded value relationships is the unbounded transactional pattern, which gives participants greater autonomy and privacy pseudonymity, but not the transparency that is essential to transact seamlessly. The third value relationship pattern and novel idea presented is the folded value relationship pattern in which participants balance conflicts over socially complex aspects in relation to self and others by meeting narrow micro-level near interaction conditions. This is a more folded, novel strategic game that participants can pick. The key implication for society and organisations is that it presents an alternative approach to dealing with conflict in socially complex value relationships. In essence, with the folded transactional pattern, participants seek to trade up value relationships in relation to self and with others, as opposed to making value relationship trade-offs or sacrifices that lead to either compromises in relation to self or dominance over others. However, the practical managerial implication is truly folded value relationship pattern is not easy to create and is rare. / Umbandela ophambili wophando kwesi sifundo kukuzotywa ngokutsha kwesithathu kwezoqoqosho ngenxa yobukho bezakhi zobuchwepheshe ezinobukrelekrele. Eyona nto ingundoqo yeyokuba kucingelwa ukuba ukusetyenziswa kakhulu kobuchwepheshe bokubhala iingxelo mali buya kuyiguqula indlela asebenza ngayo amaqumrhu, ade ayeke ukusebenza ngale ndlela enza ngayo ngoku. Ukusetyenziswa kobuchwepheshe bokusasaza iingxelo zogcino mali (ngesiNgesi kusetyenziswa isishunqulelo esithi DLT) akuyongxakana nje yolawulo; kuyingxaki enkulu nekhohlakeleyo. Ngaphaya koko, iinkcazelo ezikhoyo zongeza ukubhideka malunga neyona nto emele ukwenziwa ngabaphathi ngobu buchwepheshe bokusasaza iingxelo zogcino mali. Into efunekayo kukusebenzisa indlela yophando ngokuphicotha amava nokufuna ukuqonda indlela acinga ngayo umntu, ngakumbi kumba omalunga nobuchwepheshe bokusasaza iingxelo zogcino mali. Esi sifundo sivala isikhewu solwazi esikhoyo ngokunika inkcazelo echanekileyo ngalo mbandela wokusasazwa kokuxabiseka kwentsebenziswano yendalo nomntu. Esi sifundo sinceda ekuqondeni iziseko zombandela wokusasazwa kokuxabiseka kwentsebenziswano yendalo nomntu neepatheni zolwalamano lwabathathi nxaxheba kwicandelo lobuchwepheshe bokusasaza iingxelo zogcino mali. Eyona nto ingundoqo efumanisekayo kukuba ubume nepatheni yolu lwalamano iquka intsebenziswano yorhwebo kwaye ifana nomjikelo. Ipatheni ekhethwa ngamaqumrhu amaninzi yileyo yentsebenziswano ephakathi kwesibini. Amaqumrhu afuna tanci ukuba nolawulo kwimiba enzima yezentlalo xa erhwebelana. Noxa kunjalo, ipatheni yokurhwebelana ngezibini isenokudala ukungalingani nokuqhathana ngokuhamba kwexesha. Usabelo kulwalamano lwezibini olungenalingano yiphatheni yorhwebelwano olungabekelwanga mida, apho abathathi nxaxheba bekwazi ukuzithathela izigqibo ekhusini bengazichazi ukuba bangoobani, nto leyo inqanda ukusebenza ekuhleni nokufunekayo ekusebenzisaneni ngaphandle kwamagingxigingxi. Ipatheni yesithathu kwixabiso lolwalamano kulapho ulwalamano lusongiwe, apho abathathi nxaxheba belungelelanisa iingxabano ezingemiba yezentlalo enzima ngokufezekisa iimeko ezilula nezincinane. Oku kufana nomdlalo osongeneyo nolicebo lobulumko onokukhethwa ngabathathi nxaxheba. Okubalulekileyo kukuba le yindlela eyenye enokukhawulelana neengxwabangxwaba eluntwini nakumaqumrhu. Eneneni, kwipatheni yentsebenziswano esongeneyo, abathathi nxaxheba bazama ukutshintsha ulwalamano oluphakathi komntu nabanye, endaweni yokuncama izinto ezithile ezinokukhokelela kwilahleko okanye ekonganyelweni ngabanye. Noxa kunjalo, ipatheni yolwalamano olusongeneyo kulwalamano lwabalawuli ayinto ilula kwaye inqabile. / Udaba olungumgogodla walolu cwaningo wukuguquka kwesithathu kweminotho ngenxa yamandla namakhono obuchwepheshe besimanjemane atholakala ngaphandle kwenhlangano. Ngokuqondileyo, kubhekeke ukuthi ukusetshenziswa kakhulu kwe-distributed ledger technology kusiguqule kakhulu isimo-sakhiwo sezinhlangano kanye nendlela ezisebenza ngayo, kangangukuthi zigcine sezingabonakali neze ukuthi zike zaba kulesi simo-sakhiwo ezikusona njengamanje. Ngakhoke ukusetshenziswa kwe-distributed ledger technology akuyona neze inkinga elula futhi abangayixazulula kalula abaphathi; kepha kuyinkinga eyinkimbinkimbi futhi eyimpicabadala okungelula nakancane ukuyixazulula. Ngaphezu kwalokho, izincazelo zemvelo ziyengeza phezu kokudideka okuphathelene nalokho okumele kwenziwe ngabaphathi maqondana ne-distributed ledger technology. Ukuze kudlulelwe ngale kwenqwabanqwaba yezincazelo zemvelo ezikhona kudingeka indlela-kucabanga nendlelakubuka evulekile yokuqonda ulwazi oluphathelene nezimo kanye nezigameko okuhlangatshezwane nazo noma okudlulwe kuzona. Ifenomeloji iyikho kokubili ifilosofi kanye nendlela-kusebenza esetshenzisiwe kulolu cwaningo, okuphonsa umbuzo mayelana nokuthi kuphathelene nani ukuxhumana kanye nokubandakanywa kwabantu emhlabeni, ikakhulukazi maqondana nokubandakanywa okuphathelene ne-distributed ledger technology. Lolu cwaningo luvala igebe lokungabi khona kolwazi ngokuthi lunikeze incazelo enembayo yomongo we-distributed value ecosystem. Ucwaningo luyalekelela futhi lufake isandla ekutholakaleni kokuqonda okuhle nokuhleleke kahle futhi okuyisisekelo komongo we-distributed value ecosystem okungukuthi lokhu kuwuhlobo lwamaphethini obudlelwano obuboniswa ngababambiqhaza maqondana ne-distributed ledger technology. Umphumela osemqoka kakhulu futhi oyiqiniso otholakale ocwaningweni wukuthi ubunjalo kanye nephethini yalobu budlelwano ibandakanya izinhloso zokuzizuzela okuthile futhi okungubudlelwano obusasiyingi. Iphethini encanyelwa yiningi lezinhlangano yi-bounded binary transactional pattern. Izinhlangano zihlose ikakhulukazi ukuba namandla phezu kwezinto ezithile ezinobunkimbinkimbi emphakathini lapho zenza umsebenzi wazo. Kodwa-ke ngokuhamba kwesikhathi i-bounded binary transactional pattern kungenzeka ibonise ubudlelwano obungenakho ukulingana futhi obuchemile obungenabugugu. Impendulo yokubhekana nobudlelwano obungama-unbalanced binary bounded value relationships yi-unbounded transactional pattern, enikeza ababambiqhaza ukukhululeka nokuzimela okukhudlwana kanye nobumfihlo bokuthi bangazidaluli noma baziveze ukuthi bangobani, kodwa-ke lokhu akubanikezi ukusebenza ngendlela esobala okuyinto edingekayo ekusebenzeni ngaphandle kwezihibe. I-third value relationship pattern kanye nomqondo ophusile owethulwayo yi-folded value relationship pattern lapho ababambiqhaza beqinisekisa ukuthi kunokulingana phakathi kokungqubuzana noma udweshu oluphathelene nezinto eziyinkimbinkimbi emphakathini maqondana nabo uqobo kanye nabanye abantu, ngokuthi bahlangabezane nama-narrow micro-level near-interaction conditions. Lokhu kuwumdladlwana ofongqekile wesimanjemanje futhi okhethekile nosemqoka ongasetshenziswa ngababambiqhaza. Umthelela osemqoka walokhu emphakathini nasezinhlanganweni wukuthi lokhu kuhlinzeka ngendlela ehlukile yokubhekana nokungqubuzana nodweshu kubudlelwano obuyinkimbinkimbi emphakathini. Empeleni, ku-folded transactional pattern, ababambiqhaza bahlose ukuthola okungcono kubudlelwano phakathi kwabo bona uqobo lwabo kanye nabanye abantu esikhundleni sokwakha ubudlelwano lapho izinhlangothi zonke zithola ukushintshisana okulinganayo noma ukuzidela okuthile maqondana nobudlelwano, okuyinto eholela ekutheni kube nokuvumelana phakathi kwezinhlangothi okuhambisana nokuzidela komuntu uqobo lwakhe noma-ke ukukhonya phezu kwabanye. Kodwa-ke umthelela walokho oqondene nabaphathi wukuthi akulula neze ukwakha i-folded value relationship pattern yoqobo futhi lokhu kuyivela kancane. / Business Management / D. Com. (Business Management)

The study explores Mathematics educators’ use of students’ out-of-school experiences in the teaching of Transformation Geometry. This thesis focuses on an analysis of the extent to which students’ out-of-school experiences are reflected in the actual teaching, textbook tasks and national examination items set and other resources used. Teachers’ teaching practices are expected to support students’ learning of concepts in mathematics. Freudenthal (1991) argues that students develop their mathematical understanding by working from contexts that make sense to them, contexts that are grounded in realistic settings. ZIMSEC Examiners Reports (2010; 2011) reveal a low student performance in the topic of Transformation Geometry in Zimbabwe, yet, the topic has a close relationship with the environment in which students live (Purpura, Baroody & Lonigan, 2013). Thus, the main purpose of the study is to explore Mathematics teachers’ use of students’ out-of-school experiences in the teaching of Transformation Geometry at secondary school level. The investigation encompassed; (a) teacher perceptions about transformation geometry concepts that have a close link with students’ out-of-school experiences, (b) how teachers are teaching transformation geometry in Zimbabwe’s rural secondary schools, (c) the extent to which students’ out-of-school experiences are incorporated in Transformation Geometry tasks, and (d) the extent to which transformation geometry, as reflected in the official textbooks and suggested teaching models, is linked to students’ out-of-school experiences. Consistent with the interpretive qualitative research paradigm the transcendental phenomenology was used as the research design. Semi-structured interviews, Lesson observations, document analysis and a test were used as data gathering instruments. Data analysis, mainly for qualitative data, involved coding and categorising emerging themes from the different data sources. The key epistemological assumption was derived from the notion that knowing reality is through understanding the experiences of others found in a phenomenon of interest (Yuksel & Yildirim, 2015). In this study, the phenomenon of interest was the teaching of Transformation Geometry in rural secondary schools. In the same light, it meant observing teachers teaching the topic of Transformation Geometry, listening to their perceptions about the topic during interviews, and considering how they plan for their teaching as well as how students are assessed in transformation geometry. The research site included 3 selected rural secondary schools; one Mission boarding high school, a Council run secondary school and a Government rural day secondary school. Purposive sampling technique was used carefully to come up with 3 different types of schools in a typical rural Zimbabwe. Purposive sampling technique was also used to choose the teacher participants, whereas learners who sat for the test were randomly selected from the ordinary level classes. The main criterion for including teacher participants was if they were currently teaching an Ordinary Level Mathematics class and had gained more experience in teaching Transformation Geometry. In total, six teachers and forty-five students were selected to participate in the study. Results from the study reveal that some teachers have limited knowledge on transformation geometry concepts embedded in students’ out-of-school experience. Using Freudenthal’s (1968) RME Model to judge their effectiveness in teaching, the implication is teaching and learning would fail to utilise contexts familiar with the students and hence can hardly promote mastery of transformation geometry concepts. Data results also reveal some disconnect between teaching practices as espoused in curriculum documents and actual teaching practice. Although policy stipulates that concepts must be developed starting from concrete situations and moving to the abstract concepts, teachers seem to prefer starting with the formal Mathematics, giving students definitions and procedures for carrying out the different geometric transformations. On the other hand, tasks in Transformation Geometry both at school level and the national examinations focus on testing learner’s ability to define and use procedures for performing specific transformations at the expense of testing for real understanding of concepts. In view of these findings the study recommends the revision of the school Mathematics curriculum emphasising pre-service programmes for teacher professional knowledge to be built on features of contemporary learning theory, such as RME theory. Such as a revision can include the need to plan instruction so that students build models and representations rather than apply already developed ones. / Curriculum and Instructional Studies / D. Ed. (Curriculum Studies)