South Africa has among the highest rates of physical and sexual violence against women in the world. Research indicates that understanding the causality of domestic violence is very complex and the measurement of risk factors are deemed challenging. Yet, it is important to understand and identify the risk factors associated with domestic violence to effectively prevent it. This phenomenological research study aimed to investigate the lived experiences of female domestic violence victims and sought to identify risk factors (e.g. alcohol and drug abuse, violence in the family of origin, personality factors, cultural differences, socio-economic factors, and the impact of pregnancy) that may have contributed to the occurrence of domestic violence in their intimate relationships .The participants were selected based on purposive and convenience sampling and also their willingness to participate. The sample consisted of six participants between the ages of 18 – 45 years old, residing in Tshwane, South Africa. The data were obtained through semi-structured interviews. A qualitative methodological design was used to collect and explore information about the participants’ personal experiences with domestic violence. Hycner’s explicitation process was employed to identify the four main themes, namely the participants’ experience of domestic violence; socio economic factors; cultural differences, and domestic violence during pregnancy. Each main theme was comprised of sub-themes. The findings of this study differed slightly in comparison with the existing body of literature that highlight substance abuse as one of the highest risk factors for the occurrence of domestic violence in intimate relationships. In this study, other risk factors such as pregnancy and socio-economic factors played a much bigger role than substance abuse as the key risk factors that contribute to the occurrence of domestic violence. / INingizimu Afrika ingenye yamazwe omhlaba anamazinga aphezulu odlame nokuhlukunyezwa kwabesimame ngokocansi. Ucwaningo lubonisa ukuthi ukuqondisisa izimbangela zodlame lwasekhaya yinto eyisixakaxaka ukuyiqondisisa kanti futhi kuyinselele ukukala izinto ezinobungozi kwabesimame. Kodwa ngisho noma kunjalo, kubalulekile ukuqondisisa kanye nokwazi izinto ezinobungozi ezihambisana nodlame lwasekhaya ukuze lukwazi ukuvinjelwa. Lolu cwaningo oluhlaziya ngaphandle kokuthatha uhlangothi, lunenhloso yokuphenyisisa indlela abantu besimame abangamaxhoba odlame abalubona nolubaphatha ngayo udlame lwasekhaya kanye nokubheka izinto ezinobungozi (ezifana nokusetshenziswa kabi kotshwala nezidakamizwa, udlame emakhaya okuqala abahlukumezi, izinto eziqondene nomuntu siqu, umehluko kwezamasiko, eziphathelene nomnotho nabantu kanye nomphumela ekukhulelweni), okungaba yizinto ezinomthelela kudlame lwasekhaya ebudlelwananeni basekhaya. Abantu ababambe iqhaza kucwaningo bakhethwe ngokulandela isampuli enenhloso yokukhetha abathile abazohlangabezana nenhloso yocwaningo kanye nokuzimisela kwabo ukubamba iqhaza kucwaningo. Isampuli ibinababambi-qhaza abayisithupha abaphakathi kweminyaka engu 18 ukuya kwengu 45 ubudala, okwamanje abahlala eTshwane. I-data itholakala ngokwenza ama-interview ahlelekile kodwa angenamkhawulo kakhulu. Kusetshenziswe idizayini yocwaningo esebenzisa i-qualitative method ukuqoqa nokuthola ulwazi maqondana nezipiliyino zababambi-qhaza kudlame lwasekhaya. Kusetshenziswe inqubo ye-Hycner's explicitation ukuphawula izihloko ezine ezinkulu, ukuyizipiliyoni zababambi-qhaza kudlame lwasekhaya, izinto eziphathelene nabantu nomnotho, umehluko kwezamasiko, udlame lwasekhaya ngesikhathi sokukhulelwa. Isihloko nesihloko esikhulu, besihlukaniswe ngezihlokwana ezincane. Imiphumela yalolu cwaningo yehlukile kancane uma kuqhathaniswa neminye imibhalo ekhona egqamisa ukusetshenziswa kabi kwezidakamizwa njengenye yezinto ezinkulu eziyingozi nembangela yodlame lwasekhaya kanye nakubudlelwane babantu abasondelene kakhulu. Kulolu cwaningo, ezinye izinto eziyizingozi ezifana nokuhlukunyezwa ngesikhathi sokukhulelwa kanye nokuphathelene nabantu nomnotho kunendima enkulu kunokusetshenziswa kabi kwezidakamizwa notshwala njengezinto eziphezulu kakhulu ezinomthelela kudlame lwasekhaya. / Afrika Tshipembe ḽi vhukati ha phimo ya nṱhesa ya khakhathi dza zwa vhudzekani na dza u huvhadza vhafumakadzi kha ḽifhasi. Ṱhoḓisiso i sumbedza uri u pfesesa vhakwameaho nga khakhathi dza mitani zwi a konḓa nga maanḓa na u elwa ha zwiitisi zwa khombo zwi vhonala zwi khaedu vhukuma. Fhedziha, ndi zwa ndeme u pfesesa na u wana zwiitisi zwa khombo zwine zwa tshimbilelana na khakhathi dza miṱani u itela uri dzi kone u thivhelwa. Iyi ndi ngudo ya ṱhoḓisiso nga tshenzhemo yo livhiswaho kha u ṱhoḓisisa tshenzhemo ye vhafumakadzi vho ṱanganaho na khakhathi dza mitani vha tshenzhema na u ṱoda u wanulusa zwithu zwi vhangaho khombo iyi. (zwine zwa nga vha tshumiso ya zwikambi na zwidzidzivhadzi, khakhathi dza murahu muṱani, vhuvha ha muthu, zwiitisi zwa ikonomi ya matshilisano, phambano ya mvelele, u ḓihwala) zwine zwa nga vha zwo livhisa kha u bvelela ha khakhathi dza miṱani kha vhafunani. Vhadzheneli vho tiwa zwo ḓitika nga ndivho nauri vha tsinisa na lutamo lwa u dzhenelela lwa avho vhathu. Sambula yo vhumbwa nga zwipiḓa zwa rathi zwa vhadzheneli vha miṅwaha ya vhukati ha 18 – 45, vhane zwa zwino vha dzula kha ḽa Tshwane. Data yo kuvhanganywa nga kha mbudziso dzi sa langiho kufhindulele. Nḓila ya u tandula ‘qualitative’ yo shumiswa u kuvhanganya na u ṱhaṱhuvha zwidodombedzwa nga ha tshenzhemo dza vhadzheneli nga ha khakhathi dza miṱani. Kuitele kwa Hycner a songo ḓoweleaho kwo shumiswa u wana ṱhoho dza ndeme nṋa; dzine dza vha tshenzhemo ya vhadzheneli nga ha khakhathi dza miṱani, zwiitisi zwa ikonomi ya matshilisano; phambano ya mvelele, na dzikhakhathi dza miṱani nga tshifhinga vho ḓihwala. Ṱhoho khulwane yo vhumbwa nga ṱhoho ṱhukhu. Mawanwa a ngudo iyi a fhambana nyana na mbambedzo na tshivhumbeo tsha maṅwalo ane a vha hone ane a ombedzela tshumiso ya zwidzidzivhadzi sa tshiṅwe tsha tshivhangi tshihulwane tsha khakhathi dza miṱani kha vhushaka ha vhafunani. Kha ngudo iyi, dziṅwe khombo dzi fananho na u ḓihwala na zwiitisi zwa ikonomi ya matshilisano zwi vha zwivhangi zwihulwane u fhira tshumiso ya zwidzidzivhadzi na zwiitisi zwa khombo zwa ndeme zwine zwa vhanga khakhathi dza miṱani. / Psychology / M.A.(Psychology)

Text in English, with abstracts and keywords in English, Afrikaans and isiZulu / South Africa has been known to have the highest rate of gender-based violence globally. This qualitative study locates gender-based violence using the interpretive phenomenological paradigm and multicultural feminism as both allowed participants’ to be given a voice. This study thus enabled women who have been abused to discuss their perception of their own experiences. The primary aim of the study is orientated towards an increased understanding of the possible barriers that prevent women from leaving their abusers. The main findings point out how victim manipulation, financial abuse, isolation and responses by social and legal services serve as barriers to the women leaving their abusive partners. The secondary aim contributes to an understanding of the risk factors influencing gender-based violence. Furthermore, the study explores the impact of prolonged abuse on the participants. The criteria used for the selection were women with diverse backgrounds from the Inanda district, who have lived in abusive relationships for two years or longer. Eight participants completed the research process and were selected using the purposive sampling method. Significantly, this study provides an insight into the reality of how women process and give meanings to their experiences of abuse. Hence, the research sought to inform the literature and the greater community on the lived experiences of women in abusive relationships. / Suid-Afrika het wêreldwyd die hoogste persentasie van geslagsgebaseerde geweld. Hierdie kwalitatiewe studie plaas geslagsgebaseerde geweld met behulp van die interpretatiewe fenomenologiese paradigma en multikulturele feminisme, aangesien albei die deelnemers 'n stem laat kry. Hierdie studie het dus vroue wat mishandel is, in staat gestel om hul persepsie van hul eie ervarings te bespreek. Die primêre doel van die studie is gerig op 'n groter begrip van die moontlike hindernisse wat vroue verhoed om hul misbruik te verlaat. Die belangrikste bevindings wys daarop hoe manipulasie van slagoffer, finansiële mishandeling, isolasie en reaksies deur maatskaplike en regsdienste dien as hindernisse vir die verlaat van hul vrouens met hul maat. Die sekondêre doel dra by tot die begrip van die risikofaktore wat geslagsgebaseerde geweld beïnvloed. Verder ondersoek die studie die impak van langdurige mishandeling op die deelnemers. Die kriteria wat gebruik is vir die keuring was vroue met verskillende agtergronde uit die distrik Inanda, wat al twee jaar of langer in beledigende verhoudings leef. Agt deelnemers het die navorsingsproses voltooi en is met behulp van die doelgerigte steekproefmetode gekies. Hierdie studie bied 'n insig in die werklikheid van hoe vroue hul ervarings van mishandeling verwerk en betekenisse gee. Daarom het die navorsing probeer om die literatuur en die groter gemeenskap in te lig oor die ervarings van vroue in beledigende verhoudings. / Iningizimu Afrika yaziwa ukuthi inesilinganiso esiphakeme kunazo zonke sodlame olususelwa ebulilini emhlabeni jikelele. Lolu cwaningo lwekhwalithi lubheka udlame olususelwa ebulilini kusetshenziswa ukuhumusha okuyi-phenographical paradigm kanye nobungqingili bezamasiko njengoba bobabili abahlanganyeli bavunyelwe ukuba banikezwe izwi. Lolu cwaningo lwenze ukuthi abesifazane abahlukunyeziwe bakhulume ngokubona kwabo ngokwenzeka kwabo. Inhloso yokuqala yocwaningo isekelwe ekuqondeni okwandayo kwemigoqo engahle ivimbele abesifazane ukuba bashiye abahlukumezi babo. Okutholakele okukhulu kuveza ukuthi ukuxhaphaza izisulu, ukuhlukunyezwa ngokwezimali, ukwahlukaniswa nezimpendulo ngezinsizakalo zezenhlalo nezomthetho kusebenza njengezithiyo kwabesifazane beshiya abalingani babo abahlukumezayo. Inhloso yesibili inomthelela ekuqondeni kwezimpawu zobungozi ezinomthelela udlame olususelwa ebulilini. Ngaphezu kwalokho, lolu cwaningo lubheka umthelela wokuhlukunyezwa isikhathi eside kwabahlanganyeli. Abangu-8 ababambe iqhaza baphothula inqubo yokucwaninga futhi bakhethwa besebenzisa indlela enamasampula enenjongo. Okusemqoka ukuthi lolu cwaningo luhlinzeka ngokuqonda kweqiniso lokuthi abesifazane basebenza kanjani futhi banikeze izincazelo kulokho kwabo okuhlukumezeka. Ngakho-ke, lolu cwaningo lufune ukwazisa izincwadi kanye nomphakathi omkhulu ngokuhlangenwe nakho kokuphila kwabesifazane ebudlelwaneni bokuhlukumeza. / Psychology / M.A. (Psychology)

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)

Text in English with abstracts in English, isiZulu, and isiXhosa / South Africa’s education system is in crisis. Problems in education directly impact the country’s economy through its influence on skills development for employability. Young children trapped in an environment under serviced by educational resources and haracterised poor social cohesion cannot reach their full potential. This study, undergirded by Bronfenbrenner’s ecological model, sought to establish whether stateled early childhood development centres (ECDCs) in the Cape Flats can establish social cohesion and foster responsible citizenship and youth resilience. A qualitative study was conducted in selected ECDCs. Focus group interviews with caregivers of children from sampled centres and face-to-face interviews with the owners/managers of centres were augmented by an interview with an official from local government. The study concluded that the sampled ECDCs are merely coping, but restricted by various problems. They cannot function optimally as institutions for community development, although the community holds them in high esteem. Recommendations are made for improvements. / Uhlelo lwemfundo yaseNingizimu Afrika lunezingxaki. Izinkinga ezitholakala kwezemfundo zinomthelela othintana ngqo nezomnotho ngenxa yethonya ezinalo ekuthuthukisweni kwamakhono kuzokwenza abantu ukuba baqasheke. Izingane ezisezincane ezibiyelwe esibayeni esincishwa izimfanelo zezemfundo, ezingenakho nokubumbana okufanele komphakathi, ngeke zakufeza lokho ezinamandla okufinyelele kukho. Ucwaningo olususelwe esibonelweni sikaBronfenbrenner ngobudlelwane bomuntu nesizinda sakhe, lwaluhlose ukuthola ukuthi ngabe izikhungo eziholwa ngumbuso zokuthuthuka kwezingane ezincane (ama-ECDC) eCape Flats ziyakwazi yini ukugxilisa ukubumbana komphakathi, zikhulise kumuntu ukuba yisakhamuzi esiqotho nabasha abakwazi ukuqina bomelele. Kwenziwa ukuhlolisisa ezikhungweni zama-ECDC ezikhethiwe. Kwaba nokuxoxisana namaqembu aqokiwe abanakekeli bezingane zakulezo zikhungo ezikhethiwe, kwabuye kwaba nokuxoxa bukhoma nabanikazi/abaphathi bezikhungo, okwengezwa kukho nesikhulu esivela kuhulumeni wendawo. Lolu cwaningo lwafinyelela ekuthini izikhungo ezikhethiwe zama-ECDC zazipatanisa nje ngoba zazinqindwa yizinkinga ezahlukene, okusho ukuthi zazingakwazi ukusebenza ngokuphelele njengezikhungo zokuthuthukisa umphakathi, noma umphakathi wona wawuzibabaza kakhulu. Kukhona nezincomo ngokungase kwenziwe ukuze isimo sibe ngcono. / Isimo senkqubo yemfundo yoMzantsi Afrika simandundu. Iingxaki ezikhoyo kwezemfundo ziluchaphazela ngqo uqoqosho ngenxa yokuba zinefuthe kuphuhliso lwezakhono ezilungiselela ukuqesheka komntu. Abantwana abaselula abakwazi ukuphuhla ngokugqibeleleyo kuba bavaleleke kwimeko yemfundo eneenkonzo ezingekho mgangathweni nakwisimo esingazinzanga somphakathi. Esi sifundo sisekelwe kwinkqubo kaBronfenbrenner yolwalamano lwezinto eziphilayo nendalo, kwaye sizama ukuqonda ukuba ingaba ukusekwa kwamaziko ophuhliso lwabantwana abancinci (iiearly childhood development centres- ECDCs) eCape Flats kungadala uzinzo eluntwini, kukhuthaze ukuba ubani abe ngummi othatha uxanduva, ulutsha lungathabatheki lula kusini na. Uphando lomgangatho lwenziwe kumaziko iiECDCs ezikhethiweyo. Udliwano-ndlebe namaqela abantu abagcina abantwana kumaziko akhethiweyo kwanabaphathi baloo maziko luxhaswe ludliwano-ndlebe esiphathamandla sorhulumente wendawo. Esi sifundo sifikelele kwisigqibo esithi ezi ECDCs zikhethiweyo ziyazama kodwa zikhonkxwa ziingxaki ezahlukeneyo, nto leyo ithetha ukuthi azikwazi ukusetyenziswa ngokupheleleyo njengamaziko ophuhliso lomphakathi nangona umphakathi wona uzixabise kakhulu. Kunikwe iingcebiso zokuphucula imeko. / Development Studies / M.A. (Development Studies)

This study aimed to compare the laws governing domestic violence in Ethiopia and India and to then determine their practical efficacy. Data was collected using in-depth interviews with victims of domestic violence, and an examination of judicial interpretation and findings in domestic violence cases, in both the city of Jimma, South-Western Ethiopia, and the town of Ranni, a district of Kerala in India. A comprehensive literature study was conducted concerning domestic violence against women in India and Ethiopia, international laws, and agreements on violence against women, and international best practices relating to domestic violence legislation and prevention. Ethiopian law governing domestic violence was compared with a similar law in India. The nature, cause, extent, and prevalence of domestic violence in both jurisdictions were identified. The findings of this study indicate various shortcomings in the law governing domestic violence in these two countries, which cause a contravention of international agreements and best practices. It was further found that legislation alone is inadequate to address domestic violence since other social and cultural factors are involved in the phenomenon. The need for enhanced legislation in India and Ethiopia to effectively address domestic violence was identified. Intervention strategies to inform policies and legislative changes in terms of domestic violence in India and Ethiopia are therefore proposed. Finally, this study contributes to the existing body of knowledge on addressing domestic violence in these jurisdictions. / Maikemišetšo a thutelo ye ke go bapetša melao yeo e laolago bošoro ka magaeng go la Ethiopia le India go šupa ge eba melao ye e phethagatšwa ka mokgwa wo o ka thušago go fihlelela dipoelo tše di nyakwago. Tshedimošo e kgobokeditšwe ka mokgwa wa ditherišano tše di tseneletšego le batšwasehlabelo ba itemogetšego bošoro ka magaeng le tlhahlobo ya dikahlolo tša bokgaolakgang tša melato ya bošoro ka magaeng ka toropong ya Jimma, Borwa- Bodikela bja Ethiopia, gammogo le toropo ya Ranni, selete sa Kerala ka go India. Thutelo ya dingwalo ka botlalo e phethagaditšwe ya bošoro ka magaeng kgahlanong le basadi go la India le Ethiopia, melao le ditumelelano tša boditšhabatšhaba ka ga bošoro kgahlanong le basadi le mekgwa ye e amogetšwego boemong bja boditšhabatšhaba go ba ye mekaonekaone ya melao ya bošoro ka magaeng. Melao ya Ethopia yeo e laolago bošoro ka magaeng e bapeditšwe le melao yeo e swanago le yona go la India. Tlhago, seo se hlolago, bogolo le tlwaelo ya tiragalo ya bošoro ka magaeng ka kakaretšo dinageng tše pedi tše di šupilwe. Dikhwetšo tša thutelo ye di bontšha mafokodi a fapanego go melao yeo e laolago bošoro ka magaeng dinageng tše pedi tše ao a dirago gore melao ye e tshele mekgwa ye e amogetšwego boemong bja boditšhabatšhaba go ba ye mekaonekaone. Go lemogilwe gape gore tlhakamolao e nnoši ga e na maatla ao a lekanego go rarolla bošoro ka magaeng, ka ge mabaka a mangwe a setšhaba le setšo a akareditšwe. Tlhokego ya tlhakamolao ya maemo ao a phagamišitšwego ka go India le Ethiopia go lwantšha bošoro ka magaeng e šupilwe. Maano a tsenogare go fa tshedimošo ka melaotshepetšo le diphetogo tša melao ye e tsebišitšwego malebana le bošoro ka magaeng ka go India le Ethiopia ka gorealo a šišintšwe. Mafelelong, thutelo ye e tlaleletša go bontši bja tsebo ye e lego gona ka ga go rarolla bošoro ka magaeng ka go dinaga tše. / Inhloso yalolu cwaningo kwabe kuwukuqhathanisa imithetho elawula udlame lwasekhaya e-Ethiopia kanye nase-India ngenhloso yokuthola ukuthi le mithetho isetshenziswa ngendlela efanele yini. Idatha yaqoqwa ngokuthi kubanjwe izingxoxo ezinohlonze futhi ezijulile nabantu abayizisulu zodlame lwasekhaya futhi kwacutshungulwa kwaphinde kwahlaziywa nezinqumo zenkantolo emacaleni odlame lwasekhaya edolobheni lase-Jimma, eNingizimu- Ntshonalanga Ethiopia, kanye nasedolobheni lase-Ranni, esifundeni sase-Kerala kwelase-India. Kwenziwa ucwaningo lwemibhalo olubanzi mayelana nodlame lwasekhaya olubhekiswe kwabesifazane e-India nase-Ethiopia, futhi kwahlaziywa nemibhalo equkethe imithetho yamazwe ngamazwe kanye nezivumelwano eziphathelene nokunqandwa kodlame olubhekiswe kwabesifazane kanye nemithetho ephuma phambili emhlabeni jikelele, eyisibonelo esihle, yokulwisana nodlame lwasekhaya. Imithetho yase-Ethiopia elawula udlame lwasekhaya yaqhathaniswa nemithetho efanayo kwelase-India. Kwahlonzwa ubunjalo, izimbangela, ububanzi kanye nokusabalala kodlame lwasekhaya kuwo womabili lawa mazwe. Okwatholwa wulolu cwaningo kubonisa amaphutha nokwahluleka okuhlukahlukene emithethweni elawula udlame lwasekhaya kulawa mazwe, okubangela ukuthi le mithetho iphule izinkambiso eziphuma phambili ezibekiwe emhlabeni jikelele eziyisibonelo emazweni amaningi. Kwatholakala futhi nokuthi imithetho iyodwa ayanele ekubhekaneni nodlame lwasekhaya, njengoba zikhona nezinye izinto eziphathelene nenhlalo kanye namasiko ezibandakanyekayo kulokhu. Kwahlonzwa isidingo sokuthi imithetho yenziwe ngcono kwelase-India nase- Ethiopia ukuze kubhekwane nodlame lwasekhaya ngendlela efanele. Ngakho-ke, kwaphakanyiswa amasu okungenelela, okuyiwona azosetshenziswa ekwakheni izinqubomgomo nokwenza izinguquko emithethweni yokulwisana nodlame lwasekhaya e-India nase-Ethiopia. Okokugcina, lolu cwaningo lufaka isandla emthamweni wolwazi olukhona njengamanje mayelana nokubhekana nodlame lwasekhaya kulawa mazwe. / Criminal and Procedural Law / D. Phil. (Criminal Justice)

Text in English with abstracts in English, isiXhosa and isiZulu / Research about intimate partner violence (hereafter IPV) in South Africa indicate that there are high prevalence rates. The negative effects of this phenomenon create a wide range of physical, mental and emotional problems for those exposed to it. There have been various intervention programmes designed to address IPV. However, the high incidence indicates that these have been ineffective. Seeking to explore women’s lived experiences of IPV at a non-profit organisation, this study gathered data from women with experiences of IPV. Eight participants were selected based on purposive sampling technique from a non-profit organization in Johannesburg. Utilizing semi-structured interviews conducted in English for a duration of one hour, data was gathered from the participants. Using IPA and the ecological model as a theoretical framework to interpret the women’s lived experiences. The findings of the study indicated that individual factors such as childhood exposure to violence influenced the women’s lived experiences of IPV. Stereotypical gender roles and economic strains were found to be at the core of the women’s lived experiences of IPV. Furthermore, broader societal values and beliefs about violence proved to validate and normalise the violence women experienced. The findings broaden our understanding of intimate partner violence and offer an opportunity to add knowledge of intimate partner violence in the South African context. / Uphando malunga nobundlobongela obenziwa liqabane othandana nalo (apha okubizwa ngokuba yi-IPV) eMzantsi Afrika lubonakalisa ukuba bukwizinga eliphezulu. Iziphumo ezibi zesi senzeko zidala iingxaki ezahlukahlukeneyo ngokwasemzimbeni, ngokwasengqondweni nangokwasemphefumlweni kwabo basesichengeni sazo. Iinkqubo zongenelelo ezahlukahlukeneyo ziye zayilelwa ukuhlangabezana neIPV. Nangona kunjalo, izehlo eziphezulu zibonakalisa ukuba azikhange zisebenze. Ngokufuna ukuphonononga iimeko amabhinqa aphila phantsi kwazo zeIPV kwiqumrhu elingenzi nzuzo, olu phononongo luqokelele idatha kumabhinqa aphila phantsi kweemeko zeIPV. Abathabathinxaxheba abasibhozo bakhethwa kwiqumrhu elingenzi nzuzo eGoli ngokusekelwe kubuchule bokusampula okunenjongo. Kusetyenziswa udliwanondlebe olwakheke ngokwesiqingatha olwaqhutywa ngesiNgesi ngesithuba seyure enye, idatha yaye yaqokelelwa kubathabathinxaxheba. Uhlalutyo lwamava emo yesenzeko umntu aphila phantsi kwaso (i-IPA) kunye nemodeli yonxibelelwano phakathi koluntu nemekobume yalo zasetyenziswa njengenkqubosikhokelo sethiyori ukutolika iimeko amabhinqa aphila phantsi kwazo. Iziphumo zophononongo zabonakalisa ukuba iimeko ezizodwa ezinje ngokuba sesichengeni sobundlobongela ebuntwaneni ziphembelele iimeko amabhinqa aphila phantsi kwazo zeIPV. Iindima zobuni zeengcinga ezisoloko zisetyenziswa njalo kunye nengxaki yezoqoqosho zafumaniseka zingoyena ndoqo weemeko amabhinqa aphila phantsi kwazo ngokuphathelele kwi-IPV. Kwakhona, imikhwa esulungekileyo yoluntu ngokubanzi kunye neenkolelo malunga nobundlobongela zibonakalise ukwamkela nokubenza bube yinto eqhelekileyo ubundlobongela obuthe behlela amabhinqa.Iziphumo zenza siqonde ngokungaphaya ngeIPV kwaye zinika ithuba lokongeza ulwazi ngeIPV kwimeko yaseMzantsi Afrika. / Ucwaningo mayelana nodlame lwezithandani (emva kwalokhu oluzobizwa nge-IPV) eNingizimu Afrika lukhombisa ukuphakama okukhulu kwamazinga okwanda nokusabalala kwalolu hlobo lodlame kuleli. Imithelela engemihle neze yalolu dlame idala izinkinga eziningi impela kulabo abazithola bebhekene nalolu dlame, okungaba yizinkinga zomzimba, zengqondo kanye nezomphefumulo. Ziningi izinhlelo zokungenelela ezisunguliwe njengomzamo wokuqeda isihlava se-IPV. Kepha-ke, ukubhebhetheka nokusabalala kakhulu kwezigameko zalolu dlame kubonisa ukuthi azisebenzi neze kahle lezi zinhlelo zokungenelela. Lolu cwaningo lwaqoqa idatha kwabesifazane abake bahlangabezana ne-IPV, ngenhloso yokucubungula nokuhlaziya ngokujulile izigameko abadlule kuzona abesifazane abayizisulu ze-IPV abathola usizo enhlanganweni engenzi nzuzo. Ababambiqhaza abayisishiyagalombili abavela enhlanganweni engenzi nzuzo eGoli bakhethwa ngokulandela indlela yokukhetha ababambiqhaza ngokwezici-bunjalo zabo ezihambelana nezinhloso zocwaningo. Idatha yaqoqwa kubabambiqhaza ngokusebenzisa izingxoxo ezingama-semi-structured interviews ezabanjwa ngolimi lwesiNgisi isikhathi esiyihora. Kwasetshenziswa i-interpretative phenomenological analysis (IPA) kanye ne-ecological model njengohlaka lwethiyori yokuhumusha izigameko abadlule kuzona abesifazane ezimpilweni zabo.Imiphumela-ngqangi yocwaningo yakhombisa ukuthi izimo eziqondene nomuntu ngamunye, njengokuhlangabezana komuntu nodlame ngenkathi eseyingane, kwaba nomthelela kwindlela abesifazane abahlangabezana ngayo nezigameko ze-IPV nezinyathelo abazithathayo kanye nolwazi abaluzuzayo kulokhu. Amaqhaza kanye nemisebenzi ethathwa njengemisebenzi yabesifazane kuphela kanye nezimo zomnotho ezinzima ababhekene nazo abesifazane kwaba nomthelela kwindlela abahlangabezana ngayo nezigameko ze-IPV kanye nezinyathelo abazithathayo. Ngaphezu kwalokho, izimompilo kanye nezinkolelo zomphakathi wonkana eziphathelene nodlame zabonisa ukugunyazeka ngandlelathize kodlame abahlangabezane nalo abesifazane futhi ngokunjalo zalwenza lwaba yinto ethathwa njengejwayelekile. Imiphumela-ngqangi yocwaningo ikhulisa ukuqonda kwethu i-IPV futhi ihlinzeka ngethuba lokwengeza olwazini lwe-IPV oluqondene nesimo saseNingizimu Afrika. / Psychology / M.A. (Psychology)