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)

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

Text in English, with abstracts 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)