The existence of security breaches in most spheres of modern society has caused loss of property and life. Some of these losses are so big that they eventually cripple organisations they affect. There is a need for private security within the South African context. Private security is executed through various security strategies. In most cases, companies operate with both contract and in-house security personnel on site. Regardless of the strategy adopted, companies continue to experience a variety of security risks. Therefore, swift transformation is needed in the security industry. To achieve this, appropriate security strategies will be necessary to overcome security risks. This study was directed by its aim and objectives. The aim was to evaluate contract and in-house security strategies in order to recommend the appropriate strategy to be used in security programmes. This aim was achieved through the sum of its outlined objectives. The first research objective was to establish the advantages and disadvantages of contract and in-house security. The second objective was to examine the effectiveness of contract and in-house security strategies, and the third to recommend appropriate security strategies to be used in security programmes. This study evaluated contract and in-house security in a registered security company located in Johannesburg, South Africa. A qualitative inquiry was implemented, and a case study approach was used to conduct the research study. The research study combines both literature and empirical research to reach its findings and make its recommendations. While there are 500 employees in the company, the sample was made up of 38 participants. A non-probability sampling method was adopted, and a purposive sampling method was used to select the participants. Furthermore, a face-to-face semi-structured interview schedule that included probing questions was used to collect data. The participants were targeted based on their knowledge and experience in issues surrounding management, policy, and security strategies. The sample consisted of 10 employees in the management category, 13 human resources employees and 15 security employees. The findings of this study were wide, but specific to the context in which it was researched. The advantages and disadvantages of contract and in-house security were comprehensively explored and narrated. This was done through a review of the literature and the raw data obtained from the research participants. The study determined the effectiveness of the two security strategies within the milieu of the case study under study. Furthermore, the study determined that there is no conclusive answer with regards to the most appropriate security strategy to be used. This chosen strategy is dependent on the specific security requirements. Once these requirements have been outlined, the specific strategy can be chosen, namely: contract security, in-house security or a hybrid approach. Recommendations are surplus to the findings of the study. The findings of a research study often go beyond the aim and objectives it set out to achieve. This study produced findings wider than the context of its predetermined aim and objectives and that are relevant to role players within the security industry. / Ukuba khona kwezenzo zokuphula amahlelo wezokuphepha emikhakheni eminengi yomphakathi wesimodeni sekubangele ukulahleka kwepahla nepilo. Ezinye zezehlakalo zalokhu kulahleka kwepahla ngendlela kukukhulu ngakho kuze kubulala neenhlangano ezithintekako. Kunesidingo sehlelo lezokuphepha langasese ngaphakathi kobujamo beSewula Afrika. Ihlelo lezokuphepha langasese/langeqadi Ihlelo lezokuphepha langeqadi lisetjenziswa ngamano ahlukeneko. Esikhathini esinengi, iinkampani zisebenza ngabasebenzi besivumelwano sesikhatjhana (contract) nabasebenzi bezokuphepha abahlaliswe esikhungweni esisodwa. Ngaphandle kokuqala amano amukelweko, iinkampani ziragela phambili nokuhlangabezana neengozi zokuphepha ezahlukahlukeneko. Yeke-ke, ihlelo elirhabileko lamatjhuguluko liyadingeka ebubulweni lezokuphepha. Ukuphumelela kilokhu, kuzokufuneka amano wezokuphepha afaneleko ukuze kuqedwe iingozi kezokuphepha. Leli rhubhululo belirholwa phambili mnqopho neenhloso zalo. Umnqopho kwakukuhlola ikontraga kanye namano wezokuphepha okwenziwa esikhungwini esisodwa ukuze kunconywe amano afaneleko okufanele asetjenziswemkumaphrogremu wezokuphepha. Lo mnqopho wafikelelwa ngeenhloso zoke zeminqopho zawo eyendlaliweko. Irhubhululo lokuthoma kwakukuhloma amathuba amahle kanye namathuba amambi wehlelo lezokuphepha eliyikontraga nelingaphakathi kwesikhungo. Umnqopho wesibili kwakukuhlolisisa ukusebenza kuhle kwamano wekontraga namano wezokuphepha ezisesikhungwini, kanti umnqopho wesithathu kuncoma amano afaneleko wezokuphepha ukobana asetjenziswe kumaphrogremu wezokuphepha. Leli rhubhululo lihlole ihlelo lezokuphepha lesivumelwano/sekontraga nelesikhungo kukhamphani yezokuphepha etlolisiweko enzinze eJohannesburg, eSewula Afrika. Iphenyisiso elidzimelele kukhwalithi lisetjenzisiwe ukwenza isifundo serhubhululo. Isifundo serhubhululo sihlanganisa yomibili imitlolo yobukghwari kanye nerhubhululo eliphathekako ukufikelela kulwazi belenze iincomo zalo. Njengombana kunabasebenzi abama-500 kukhamphani, isampuli yenziwa ngabadlalindima abama-38. Indlela yezampula i-non-probability sampling yalandelwa, kanti kusetjenziswe indlela yesampuli enehloso i-purposive sampling isetjenziselwe ukukhetha abadlalindima. Ngaphezu kwalokho, itjhejuli yehlolombono equntwe phakathi yokuqalana ubuso nobuso efaka imibuzo ephenyako isetjenziswe ukubuthelela idatha. Abadlalindima bebakhethwa ngokuqala ilwazi labo kanye nelwazi elimalungana neendaba zokuphatha, umthethomgomo kanye namano wezokuphepha. Isampuli beyinabasebenzi abali-10 esigabeni sezokuphatha, 13 yabasebenzi bomnyango wezokuqatjhwa kwabasebenzi kanye nabasebenzi abali-15 bezokuphepha. Ilwazi elitholakeleko laleli rhubhululo belinabile, kodwana linqophe ikakhulukazi ebujameni lapho irhubhululo lenziwa khona. Ubuhle nobumbi bamahlelo wezokuphepha wekontraga newesikhungwini ahlolisiswe begodu acocwa ngendlela enabileko. Lokhu kwenziwe ngokubuyekezwa komtlolo wobukghwari kanye nedatha ehlaza etholakele kubadlalindima berhubhululo. Irhubhululo liveze ukusebenza kuhle kwamano amabili wezokuphepha ngaphakathi kobujamo (milieu) besibonelorhubhululo (case study) ngaphasi kwesifundo serhubhululo. Ngaphezu kwalokho, irhubhululo liveze ukuthi akunapendulo yinye esiphetho malungana namano afaneleko wezokuphepha okufanele asetjenziswe. La mano akhethiweko adzimelele phezu kweemfuneko ezithileko zokuphepha. Ngemva kobana iimfuneko lezi sezendlaliwe, amano athileko angakhethwa, wona ngilawa: ihlelo lezokuphepha lekontraga, ihlelo lezokuphepha langendleni nanyana indlela ehlanganisiweko. / U vha hone ha matavhi a tsireledzo kha masia manzhi a tshitshavha tsha zwino ho vhanga ndozwo kha ndaka na matshilo. Dzinwe dza ndozwo idzi ndi khulwanesa dzine dza fhedzisela dzi tshi khou hotefhadza zwiimiswa zwine zwa khou zwi thithisa. Hu na thodea ya tsireledzo ya phuraivethe kha nyimele ya Afrika Tshipembe. Tsireledzo ya phuraivethe dzi shumiswa kha zwitirathedzhi zwa tsireledzo zwo fhambanaho. Kha nyimele nnzhi, khamphani dzi shuma na vhuvhili ha vhashumi vha khonthiraka na vha tshiimiswa kha vhupo. Zwi si na ndavha na tshitirathedzhi tshine tsha khou shumiswa, khamphani dzi bvela phanda na u tshenzhela khohakhombo dza tsireledzo dzo fhambanaho. Nga zwenezwo, hu khou todea tshanduko nga u tavhanya kha ndowetshumo ya tsireledzo. U swikelela izwi, zwitirathedzhi zwo teaho zwa tsireledzo zwi do vha zwa ndeme u kunda khohakhombo dza tsireledzo. Tsedzuluso iyi i do sedza kha ndivho na zwipikwa zwayo. Ndivho ho vha u ela zwitirathedzhi zwa tsireledzo ya khonthiraka na ya tshiimiswa u itela u themendela zwitirathedzhi zwo teaho u shumiswa kha mbekanyamushumo dza tsireledzo. Ndivho yo swikelelwa nga kha tshivhalo tsha zwipikwa zwo bviselwaho khagala. Tshipikwa tsha u thoma tsha thodisiso ho vha u bveledza vhudi na vhuvhi ha tsireledzo ya khonthiraka na ya tshiimiswa. Tshipikwa tsha vhuvhili ho vha u tola u shuma ha zwitirathedzhi zwa tsireledzo ya khontiraka na ya tshiimiswa, na tsha vhuraru u themendela zwitirathedzhi zwo teaho zwa tsireledzo zwine zwa do shumiswa kha mbekanyamushumo dza tsireledzo. Tsedzuluso yo tola tsireledzo ya khontiraka na ya tshiimiswa kha khamphani ya tsireledzo yo nwaliswaho ine ya wanala Johannesburg, Afrika Tshipembe. Ho shumiswa maitele a khwaḽithathivi, na maitele a thodisiso o shumiswa u ita ngudo dza thodisiso. Ngudo ya thodisiso yo tanganyisa manwalwa na zwithu zwi re khagala u swikelela mawanwa ayo na u ita themendelo dzayo. Musi hu na vhashumi vha 500 kha khamphani, tsumbonanguludzwa dzo bveledzwa nga vhadzheneleli vha 38. Ho shumiswa kuitele kwa tsumbonanguludzwa dza vhadzheneleli vhane vha si fhiwe zwikhala zwine zwa edana, na u shumisa kuitele kwa tsumbonanguludzwa ho sedzwa vhukoni kha vhadzheneleli. U isa phanda, kha u kuvhanganya data ho shumiswa inthaviwu ya u tou livhana zwifhatuwo ya mbudziso dzo tou u dzudzanywaho ine ya katela na u vhudzisa mbudziso. Vhadzheneleli vho tiwa ho sedzwa ndivho na tshenzhemo zwavho, kha mafhungo ane a kwama ndangulo, mbekanyamaitele, na zwitirathedzhi zwa tsireledzo. Tsumbonanguludzwa dzo vhumbwa nga vhashumi vha 10 kha khethekanyo ya ndangulo, 13 u bva kha vhashumi vha zwiko zwa vhashumi na vhashumi vha tsireledzo vha 15. Mawanwa a ngudo heyi o tandavhuwa, fhedzi o dodombedza nyimele ye ha itwa thodisiso khayo. Vhudi na vhuvhi ha tsireledzo ya khonthiraka na ya tshiimiswa zwo wanulusa na u talutshedzwa nga vhudalo. Hezwi zwo itwa nga kha u sedzwa hafhu ha manwalwa na data i songo vanganyiwaho ye ya waniwa u bva kha vhadzheneleli vha vhatodisisi. Thodisiso yo ta u shuma ha zwitirathedzhi zwa tsireledzo zwivhili fhethu ha ngudo nga fhasi ha ngudo. U ya phanda, ngudo yo ta uri a hu na phindulo yo khwathisedzwaho zwi tshi da kha tsireledzo yo teaho nga maanda ine ya fanela u shumiswa. Tshitirathedzhi tsho nangiwaho tsho ditika nga thodea dza tsireledzo dzo tiwaho. Musi thodea idzi dzo no bviselwa khagala, tshitirathedzhi tsho tiwaho tshi nga nangiwa, tshine tsha vha: tsireledzo ya khonthiraka, tsireledzo ya tshiimiswa, kana maitele o tanganelaho. Themendelo ndi zwo salaho kha mawanwa a ngudo. Mawanwa a thodisiso dza ngudo tshifhinga tshothe a fhira ndivho na zwipikwa zwo vhewaho u zwi swikelelwa. Ngudo heyi yo bveledza mawanwa o tandavhuwaho u fhira nyimele ya ndivho na zwipikwa zwo tiwaho u thoma o teaho kha vhashelamulenzhe kha ndowetshumo ya tsireledzo. / Security Risk Management / M. Tech. (Security Management)

Text in English with abstracts and keywords in English, Sepedi, isiXhosa and isiZulu / Protected areas in South Africa are often surrounded by impoverished communities. Biodiversity must be conserved while improving community wellbeing. An increased understanding of key influences on pro-conservation attitudes and behaviour is essential for the future of successful conservation and the creation of realistic solutions for poor communities. Knowledge gaps exist regarding intangible benefits and losses, as well as the relationship between benefits, losses and pro-conservation attitudes and behaviour. Furthermore, there are less qualitative studies in this field than quantitative, nor are there many that include the perspective of park staff. This research followed a novel comparative multiple-method qualitative approach, using contrasting case studies and borrowing from grounded theory. Three nature reserves were selected, each involving two constituencies – (i) the local community and (ii) protected area staff. Individual interviews, focus group interviews, mapping, and adapted nominal grouping technique were used to collect data. The data were first analysed question-by-question for each case study, followed by cross-case analysis which resulted in meta-themes for each research objective. In each case study, benefits and losses were ranked to indicate their level of importance. Key tangible benefits were employment, access to natural resources and support for schools. Intangible benefits drew less focus, but comprise key influences, such as visiting the park, environmental education, information dissemination, and involvement. These benefits emerged again as aspects that would drew less focus, but comprise key influences, such as visiting the park, environmental education, information dissemination, and involvement. These benefits emerged again as aspects that would improve future positivity if more of each could be provided. Key losses were lack of/limited access to the reserve as visitors, insufficient employment, fear of wild animals and lack of involvement/interaction. Findings indicate that communities have a range of responsibilities towards the reserve (some of which are self-imposed), and a strong sense of custodianship. Exclusion from responsibility led to negative attitudes. Good relationships resulted in fewer poaching incidents, although locals are hesitant to report subsistence poaching. Areas of non-alignment between the perceptions of both constituencies highlight areas for rectification, such as parks acknowledging the losses perceived by communities; knowing which benefits are most important to communities; and highlighting benefits not mentioned by communities. The meta-themes were used to construct a data-derived ‘Theory of Influences on Pro-conservation Attitudes and Behaviour’, which indicates how relationship is shaped by benefits, losses, detractors and facilitators; and includes solutions to increase positive attitudes. To drive practical application of the theory, recommendations for park managers and local communities are provided. Finally, this study was integrated with existing literature to develop the ‘People-Parks Win-Win Framework’ – a comprehensive representation of the influences on people-park relationships – which has not been done before. The study makes methodological, theoretical and practical contributions. Its findings can facilitate people-park win-wins, aiding both biodiversity conservation and community wellbeing. / Mafelo ao a šireleditšwego ka Afrika Borwa gantši a dikaneditšwe ke ditšhaba tšeo di hlokago. Diphedi tšeo di fapafapanego di swanetše go babalelwa mola ka go le lengwe re kaonafatša go phela gabotse ga ditšhaba. Kwešišo ye e oketšegilego ya dilo tše bohlokwa tše di huetšago maikutlo ao a thekgago pabalelo ya diphedi le maitshwaro e bohlokwa go bokamoso bja pabalelo ye e atlegilego le go hloma ditharollo tše di kwagalago go ditšhaba tše di hlokago. Tlhokego ya tsebo e gona mabapi le dikholego le ditahlegelo tšeo di sa bonagalego, gammogo le kamano magareng ga dikholego, ditahlegelo le maikutlo ao a thekgago pabalelo ya diphedi le maitshwaro. Godimo ga fao, go na le dinyakišišo tše mmalwa ka ga boleng ka mo lefapheng le go fetwa ke dinyakišišo ka ga bontši, ebile ga go na le tše ntši tšeo di akaretšago maikutlo a bašomi ba ka dirapeng tša diphoofolo. Dinyakišišo tše di latetše mokgwa wa papetšo wa mekgwa ye mentši ya dinyakišišo ka ga boleng, ka go šomiša dinyakišišo tša seemo tšeo di thulanago le go adima go teori yeo e tlogago e theilwe ka mabaka. Mafelo a pabalelo ya diphedi a mararo a kgethilwe, le lengwe le le lengwe le akaretša bakgathatema ba babedi ka go lona – (i) setšhaba sa kgauswi le (ii) bašomi ba lefelo leo le šireleditšwego. Batho ka o tee ka o tee ba ile ba botšišwa dipotšišo, dihlopha tše di nepišitšwego le tšona di ile tša botšišwa dipotšišo, go hlaola, le mokgwa wo o fetošitšwego wa go hlopha ka maina di šomišitšwe go kgoboketša tshedimošo. Tshedimošo e thomile ka go sekasekwa go ya ka potšišo ye e botšišitšwego go dinyakišišo tša seemo, gwa latela tshekatsheko ya dinyakišišo tše di fapafapanego yeo e feleleditšego ka merero ye megolo go maikemišetšo a mangwe le a mangwe a dinyakišišo. Ka go dinyakišišo tše dingwe le tše dingwe tša seemo, dikholego le ditahlegelo di ile tša bewa ka maemo go laetša maemo a bohlokwa bja tšona. Dikholego tše bohlokwa tšeo di bonagalago di ile tša dirišwa, gwa ba le phihlelelo go methopo ya tlhago le thekgo ya dikolo. Dikholego tšeo di sa bonagalego di ile tša ba le šedi ye nnyane, eupša tša ba le dikhuetšo tše bohlokwa, tša go swana le go etela serapeng sa diphoofolo, thuto ya tikologo, go phatlalatša tshedimošo, le go kgatha tema. Dikholego tše di tšweletše gape bjalo ka dikokwane tšeo di tlago kaonafatša maikutlo a makaone a ka moso ge e le gore tše ntši tša tšona di tla abja. Ditahlegelo tše bohlokwa e bakilwe ke tlhokego ya phihlelelo/phihlelelo ye nnyane ya go tsena ka dirapeng tša diphoofolo ka baeti, tlhokego ya mešomo, go tšhaba diphoofolo tša lešoka le tlhokego ya go kgatha tema/tirišano. Dikutollo di laetša gore ditšhaba di na le maikarabelo a mehutahuta go dirapa tša diphoofolo (a mangwe maikarabelo ke a go ithaopa ga setšhaba), le maikutlo ao a tiilego a go di hlokomela. Go se akaretše ditšhaba go maikarabelo a go feleleditše ka maikutlo ao a sego a loka. Dikamano tše botse di feleleditše ka ditiragalo tše mmalwa tša go bolaya diphoofolo ke bao ba nyakago manaka a tšona, le ge e le gore badudi ba dikadika go bega go bolaya diphoofolo ke bao ba inyakelago nama ya tšona. Makala a go se sepelelane magareng ga maikutlo a bakgathatema ka bobedi a laetša fao go swanatšego go phošollwa gona, go swana le ge dirapa tša diphoofolo di dumela ditahlegelo tšeo di bonwago ke ditšhaba; di tseba gore ke dikholego dife tše di lego bohlokwa kudu go ditšhaba; le go laetša dikholego tše di sego tša bolelwa ke ditšhaba. Mereo ye megolo e ile ya šomišwa go hlama ‘Teori ya dikhuetšo ye e tšwago tshedimošong ka ga Maikutlo le Maitshwaro ao a Thekgago Pabalelo ya diphedi’, yeo e laetšago ka fao kamano e bopšago ke dikholego, ditahlegelo, disenyi le basepediši; ebile e akaretšago ditharollo tša go oketša maikutlo a makaone. Go tšwetša pele tirišo ye e phathagatšwago ya teori ye, balaodi ba dirapa tša diphoofolo le ditšhaba ba ile ba fiwa ditšhišinyo. Mafelelong, dinyakišišo tše di ile tša tsenywa ka gare ga dingwalwa tšeo di lego gona ka nepo ya go hlama ‘Melawanatheo ya Dirapa tša Diphoofolo tša go Thekgwa ke Batho tšeo di Holago Bohle’ – e lego kemedi ye e akaretšago bohle ka ga dikhuetšo tša dikamano tša dirapa tša diphoofolo tša go thekgwa ke batho – e lego seo se sego sa ka sa dirwa mo nakong ye e fetilego. Dinyakišišo tše tsenya letsogo ka ga mekgwa, teori le tirišo. Dikutollo tša tšona di ka nolofatša kholego ya bohle go dirapa tša diphoofolo tša go thekgwa ke batho, tša thuša bobedi pabalelo ya diphedi tšeo di fapafapanego le go phela gabotse ga setšhaba. / Imimandla ekhuselekileyo eMzantsi Afrika ikholisa ukungqongwa yimiphakathi ehluphekileyo. Indalo esingqongileyo kufuneka ilondolozwe lo gama kuphuculwa intlalontle yoluntu. Kubaluleke kakhulu ukwanda kokuqonda imiba enefuthe kwiindlela zokucinga nokuziphatha malunga nolondolozo lwendalo ukuze kubekho impumelelo ekulondolozeni indalo, kudaleke nezisombululo ezisebenzayo kwimiphakathi ehluphekileyo. Kukho izikhewu kulwazi olumalunga noncedo nelahleko, kwanolwalamano phakathi koncedo, ilahleko neendlela zokucinga nokuziphatha. Ngaphaya koko, zimbalwa izifundo ezingqiyame kakhulu kwingxoxo nengcaciso kunezifundo ezingqiyame kumanani, kwaye zimbalwa eziqwalasela izimvo zabasebenzi bamaziko ekugcinwa kuwo indalo. Olu phando lunesimbo esitsha esiqhutywa ngokuthelekisa iindlela zophando eziliqela, kusetyenziswa izifundo ezisekelwe kumava neengcingane/iithiyori ezaziwayo. Kukhethwe amaziko endalo amathathu apho kubandakanywe amacandelo amabini kwiziko ngalinye – (i) uluntu lwendawo kunye (ii) nabaqeshwa bommandla okhuselweyo. Ulwazi okanye idatha luqokelelwe ngezi ndlela zilandelayo: Kwaqhutywa udliwano ndlebe nabantu bengabanye, bengamaqela ekugxininiswe kuwo, kwalandeliswa ngokuthelekisa okuqikelelweyo nokwenzekileyo kunye nokudibanisa amaqela ukuze axukushe imiba ekuphandwa ngayo. Iinkcukacha zolwazi eziqokelelweyo zahlalutywa ngokuthi kuqwalaselwe iimpendulo zombuzo ngamnye kule yemizekelo yamava omntu ngamnye, kwalandeliswa ngokuthelekisa iimeko namava abantu ngabantu, nto leyo eyaveza imixholo ebanzi kwinjongo nganye yesifundo sophando. Kwisifundo samava ngasinye kwalandelelaniswa uncedo nelahleko ngokokubaluleka kwazo. Izinto eziluncedo ezaqwalaselwayo yaba yimpangelo, ukufikelela kwimithombo yendalo nenkxaso yezikolo. Uncedo olungabambekiyo zange luqwalaselwe ngokungamandla kodwa lunefuthe eliphambili njengokutyelela amaziko endalo, ukufundiswa ngokusingqongileyo, ukusasazwa kolwazi nokuthatha inxaxheba. Ezi ndidi zoncedo zaphinda zavela njengamanqanaba aya kuphucula ukuzijonga ngethemba izinto xa kunokwenziwa ukuba zibe khona. Ilahleko yaba kukunqongophala kwendlela yokufikelela kwiziko njengeendwendwe, ukunqaba kwamathuba empangelo, ukoyika izilo zasendle nokungabikho kwamathuba okuthatha inxaxheba. Okufunyanisiweyo kudiza ukuba uluntu lunoxanduva oluziindidi ezahlukeneyo kwiziko (olunye uxanduva bazinike ngokwabo), kwaye luzibona lungabagcini bendawo. Ukunganikwa uxanduva kwakhokelela ekucingeni gwenxa. Intsebenziswano yakhokelela ekuncipheni kweziganeko zokuzingela ngokungekho mthethweni, nangona abahlali bendawo bemathidala ukuxela abantu abazingelela ukuzondla. Iindawo zokuhlabana kwezimvo zamacala omabini zidulisa amanqanaba afanele ukulungiswa, njengokuba amaziko endalo ayiqonde imeko ebonwa njengelahleko luluntu lwendawo; aqonde nokuba zeziphi izinto ezibalulekileyo nezibonwa njengoncedo luluntu; acacise nezinto eziluncedo ezingabalulwanga luluntu lwendawo. Imixholo ebanzi (meta-themes) yasetyenziselwa ukuqweba ‘Ingcingane Yefuthe Elenzeka Kwiimbono Nokuziphatha’ (‘Theory of Influences on Pro-conservation Attitudes and Behaviour’), nebonakalisa ukuba izinto eziluncedo, ilahleko, iziphazamiso nabaququzeleli zilubumba njani ulwalamano. Kwakhona, le ngcingane iquka izisombululo zokwandisa iingcinga ezintle. Kunikwe iingcebiso kubaphathi beziko lendalo nakuluntu lwendawo ukuze kuphuhliswe iindlela ezibonakalayo zokusebenzisa le ngcingane. Okokugqibela, esi sifundo sixutywe noncwadi oselukho ngenjongo yokuphuhlisa ‘Isakhelo Sempumelelo Yentsebenziswano Kuluntu Namaziko Endalo’ (‘People-Parks Win-Win Framework’) – lo ngumbhalo oveza ifuthe lentsebenziswano yoluntu namaziko endalo – nto leyo ingazange ibekho ngaphambili. Esi sifundo sifaka igxalaba ngobuchule, ngengcingane nangomsebenzi ophathekayo. Okufunyaniswe apha kunakho ukudala impumelelo kwintsebenziswano yokuntu namaziko endalo, sincede ulondolozo lwendalo nentlalontle yoluntu. / Izindawo ezivikelekile eNingizimu Afrika kaningi zihaqwe yimiphakathi entulayo. Izinto ezahlukahlukene eziphilayo kufanele zilondolozwe kanti ngakolunye uhlangothi sibe sesifafaza ivangeli lempilo ephephile emiphakathini. Ulwazi oluningi lwemithelela esemqoka emayelana nommoya kanye nemikhuba yokulondoloza kwemvelo kubalulekile kwikusasa lokwakha uhlelo olluyimpumelelo lokulondoloza kwemvelo kanye nokwakha amasu empilo yangempela okusiza imiphakathi edla imbuya ngothi. Kukhona ukwedlulana okumayelana nezinzuzo ezingabonakali ngamehlo kanye nokulahlekelwa, kanye nobudlelwano obuphakathi kwezinzuzo, kokulahlekelwa kanye nemmoya kanye nemikhuba ehlose ukulondoloza imvelo. Ngaphezu kwalokho, kunezifundo ezincane zocwaningo olugxile kwizingxoxo kulo mkhakha, uma seziqhathaniswa nezifundo zocwaningo olugxile kumanani, kanti kunjalo-nje izifundo zocwaningo eziningi azixubi umqondo wabasebenzi. Lolu cwaningo luye lwalandela indlela embaxaningi yokuqhathanisa egxile kwizingxoxo, ngokusebenzisa izifundo zocwaningolotho eziphikisanayo futhi ziye zaqhubeka nokuboleka amasu kwimiqondo egxilile. . Kuye kwakhethwa iziqiwu zokulonda izilwane ezintathu, esinye nesinye isiqiwu sinezakhamuzi zendawo – (i) umphakathi oyizakhamuzi kanye (ii) nendawo evikelekile yabasebenzi. Kuye kwasetshenziswa izinhlelo zenhlolovo yomuntu ngamunye, ukumepha, kanye nezindlela zemibuzo eshicilelwe zemibono yamaqembu, konke lokhu kuye kwasetshenziswa ukuqoqa idatha. Okokuqala idatha iye yahlaziywa ngokwemibuzo ngamunye kolunye nolunye ucwaningolotho, okuye kwalandelwa yindlela yokuhlaziya eyaziwa phecelezi ngecross-case analysis okuyindlela edale ukuba kube nezindikimba ezibizwa ngemeta-themes zenhloso enye nenye yocwaningo. Kolunye nolunye ucwaningo, izinzuzo kanye nokulahlekelwa kuye kwabekwa ngokulandelana ukuze kuvezwe amazing okubaluleka. Izinzuzo ezisemqoka eziphathekayo kuye kwaba ukusebenza, ukwazi ukuthola imithombo yemvelo kanye nokuxhaswa kwezikole. Izinzuzo ezingaphathekiyo akugxilwanga kakhulu kuzo, kodwa nazo ziqukethe imithelela esemqoka, enjengokuvakashela izindawo zokungcebeleka, ukuhlinzekwa ngemfundo yezemvelo, ukusakazwa kolwazi kanye nokubandakanyeka. Lezi zinzuzo ziye zavela futhi njengezinto ezizothuthukisa ikusasa eliqhakazile uma ngabe konke lokhu kuyalandelwa. Ukulahlekelwa okuphawulekayo kuye kwaba ukusweleka/ukufinyeleleka kancane kwezivakashi esiqiwini sezilwane, ukuqashwa kwabasebenzi benani eliphansi, ukwesaba izilwane zasendle kanye nezinga lokusweleka kokubandakanyeka/nokungahlangani. Ulwazi olutholakele luveza ukuthi imiphakathi inezindima eziningi okufanele iziidlale kwiziqiwu ezilondoloza imvelo (ezinye izindima yilezo ezizibeke phezu kwamahlombe omphakathi) kanye nokuba nesasasa lokunakekela imvelo. Kanti ukungabandakanywa komphakathi kuye kwaholela ekutheni umphakathi ube nommoya ongemuhle kulezi ziqiwu. Ubudlelwano obuhle buye baholela ekutheni kube nenani eliphansi lezehlakalo zokubulawa kwezilwane, yize abantu bezindawo ezisondelene neziqiwu beba nokuthandabuza uma kufanele babike izehlakalo zokubulawa kwezilwane. Ukungasebenzisani phakathi kwezinhlanga ezimbili, izakhamuzi kanye namalungu eziqiwu zezilwane kuveza amaphutha okufanele alungiswe, anjengokuthi iziqiwu lezi zibe nolwazi ngokulahlekelwa komphakathi; zazi ukuthi ngiziphi izinzuzo ezibalulekile emphakathini; futhi ziveze izinzuzo ezingavezwanga wumphakathi. Izinhlaka phecelezi ezingama meta-themes zisetshenzisiwe ukwakha ithiyori esuselwe kwidatha, phecelezi ‘Theory of Influences on Pro-conservation Attitudes and Behaviour’, okuveza indlela ubudlelwano obakhiwa ngayo yizinzuzo, ukulahlekelwa, yizihibhe kanye nabancedisi; kanti lokhu kuxuba izixazululo eziqonde ukwengeza ummoya omuhle. Ukuze kusetshenziswe imiqondo ngendlela ebonakalayo , kuye kwalandelwa izincomo zabaphathi beziqiwi kanye nezakhamuzi eziseduze neziqiwu. Okokugcina, lolu cwaningo luye lwahlanganiswa nombhalo wobuciko obevele ukhona ukwakha phecelezi ‘People-Parks Win-Win Framework’ – uhlelo olubanzi oluxuba zonke izinhlaka olunemithelela yemibono yezinhlelo zobudlelwano babantu kanye neziqiwu zezilwane – okuyinto engakaze yenziwe ngaphambilini. Ucwaningo luye lwaba negalelo kwindlela yokucwaningo (methodological), kwimiqondo kanye namagalelo abonakalayo. Okutholwe wucwaningo kunganceda ukuhlela uhlelo lapho kuzuza abantu kanye neziqiwu, lokhu kunganceda zombili izinhlaka ukulondolozwa ephilayo ehlukahlukene kanti futhi kungadala inhlalakahle emphakathini. / Environmental Sciences / Ph. D. (Environmental Management)